1. Hebrew Bible, Deuteronomy, 4.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite, bath of • Venus-Aphrodite
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 897; Levine (2005), The Ancient Synagogue, The First Thousand Years, 481
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4.16 פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃'' None | sup>
4.16 lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female,'' None |
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2. Hebrew Bible, Genesis, 2.7, 34.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, temple of
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 327; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 22; Hubbard (2014), A Companion to Greek and Roman Sexualities, 552; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 214, 248, 260, 263, 270; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 24
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2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
34.8 וַיְדַבֵּר חֲמוֹר אִתָּם לֵאמֹר שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם תְּנוּ נָא אֹתָהּ לוֹ לְאִשָּׁה׃' ' None | sup>
2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
34.8 And Hamor spoke with them, saying ‘The soul of my son Shechem longeth for your daughter. I pray you give her unto him to wife.' ' None |
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3. Hebrew Bible, Jeremiah, 44.17, 51.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite • Aphrodite Urania • Aphrodite, Zeus and • Aphrodite, birth scenes and stories • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Egypt/Egyptians, Aphrodite/Urania and • Hesiod, on Aphrodite • Nilsson, Martin, on Aphrodite • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • sanctuaries and temples, of Aphrodite • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 553, 554; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 182, 238; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 255
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44.17 כִּי עָשֹׂה נַעֲשֶׂה אֶת־כָּל־הַדָּבָר אֲשֶׁר־יָצָא מִפִּינוּ לְקַטֵּר לִמְלֶכֶת הַשָּׁמַיִם וְהַסֵּיךְ־לָהּ נְסָכִים כַּאֲשֶׁר עָשִׂינוּ אֲנַחְנוּ וַאֲבֹתֵינוּ מְלָכֵינוּ וְשָׂרֵינוּ בְּעָרֵי יְהוּדָה וּבְחֻצוֹת יְרוּשָׁלִָם וַנִּשְׂבַּע־לֶחֶם וַנִּהְיֶה טוֹבִים וְרָעָה לֹא רָאִינוּ׃
51.3 אֶל־יִדְרֹךְ ידרך הַדֹּרֵךְ קַשְׁתּוֹ וְאֶל־יִתְעַל בְּסִרְיֹנוֹ וְאַל־תַּחְמְלוּ אֶל־בַּחֻרֶיהָ הַחֲרִימוּ כָּל־צְבָאָהּ׃51.3 חָדְלוּ גִבּוֹרֵי בָבֶל לְהִלָּחֵם יָשְׁבוּ בַּמְּצָדוֹת נָשְׁתָה גְבוּרָתָם הָיוּ לְנָשִׁים הִצִּיתוּ מִשְׁכְּנֹתֶיהָ נִשְׁבְּרוּ בְרִיחֶיהָ׃ ' None | sup>
44.17 But we will certainly perform every word that is gone forth out of our mouth, to offer unto the queen of heaven, and to pour out drink-offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem; for then had we plenty of food, and were well, and saw no evil.
51.3 Let the archer bend his bow against her, And let him lift himself up against her in his coat of mail; And spare ye not her young men, Destroy ye utterly all her host.'' None |
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4. Hesiod, Works And Days, 23, 42-44, 49, 53-105, 125, 151 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Urania • Aphrodite, and Pandora • Aphrodite, birth • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25, 26; Brule (2003), Women of Ancient Greece, 35; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 42, 65; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 299; Faraone (1999), Ancient Greek Love Magic, 98, 99; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 40, 199, 241; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 78; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 83, 85; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 25, 32, 34, 63; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 56; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186, 189; Tor (2017), Mortal and Divine in Early Greek Epistemology, 71, 89
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23 οἶκόν τʼ εὖ θέσθαι· ζηλοῖ δέ τε γείτονα γείτων
42 κρύψαντες γὰρ ἔχουσι θεοὶ βίον ἀνθρώποισιν· 43 ῥηιδίως γάρ κεν καὶ ἐπʼ ἤματι ἐργάσσαιο, 44 ὥστε σε κεἰς ἐνιαυτὸν ἔχειν καὶ ἀεργὸν ἐόντα·
49 τοὔνεκʼ ἄρʼ ἀνθρώποισιν ἐμήσατο κήδεα λυγρά.
53 τὸν δὲ χολωσάμενος προσέφη νεφεληγερέτα Ζευς· 54 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 54 ὣς ἔφατʼ· ἐκ δʼ ἐγέλασσε πατὴρ ἀνδρῶν τε θεῶν τε. 55 χαίρεις πῦρ κλέψας καὶ ἐμὰς φρένας ἠπεροπεύσας, 56 σοί τʼ αὐτῷ μέγα πῆμα καὶ ἀνδράσιν ἐσσομένοισιν. 57 τοῖς δʼ ἐγὼ ἀντὶ πυρὸς δώσω κακόν, ᾧ κεν ἅπαντες 58 τέρπωνται κατὰ θυμὸν ἑὸν κακὸν ἀμφαγαπῶντες.' '60 Ἥφαιστον δʼ ἐκέλευσε περικλυτὸν ὅττι τάχιστα 61 γαῖαν ὕδει φύρειν, ἐν δʼ ἀνθρώπου θέμεν αὐδὴν 62 καὶ σθένος, ἀθανάτῃς δὲ θεῇς εἰς ὦπα ἐίσκειν 63 παρθενικῆς καλὸν εἶδος ἐπήρατον· αὐτὰρ Ἀθήνην 64 ἔργα διδασκῆσαι, πολυδαίδαλον ἱστὸν ὑφαίνειν· 65 καὶ χάριν ἀμφιχέαι κεφαλῇ χρυσέην Ἀφροδίτην 66 καὶ πόθον ἀργαλέον καὶ γυιοβόρους μελεδώνας· 67 ἐν δὲ θέμεν κύνεόν τε νόον καὶ ἐπίκλοπον ἦθος 68 Ἑρμείην ἤνωγε, διάκτορον Ἀργεϊφόντην. 69 ὣς ἔφαθʼ· οἳ δʼ ἐπίθοντο Διὶ Κρονίωνι ἄνακτι. 70 αὐτίκα δʼ ἐκ γαίης πλάσσεν κλυτὸς Ἀμφιγυήεις 71 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς· 72 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη· 73 ἀμφὶ δέ οἱ Χάριτές τε θεαὶ καὶ πότνια Πειθὼ 74 ὅρμους χρυσείους ἔθεσαν χροΐ· ἀμφὶ δὲ τήν γε 75 Ὧραι καλλίκομοι στέφον ἄνθεσιν εἰαρινοῖσιν· 76 πάντα δέ οἱ χροῒ κόσμον ἐφήρμοσε Παλλὰς Ἀθήνη. 77 ἐν δʼ ἄρα οἱ στήθεσσι διάκτορος Ἀργεϊφόντης 78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος 79 τεῦξε Διὸς βουλῇσι βαρυκτύπου· ἐν δʼ ἄρα φωνὴν 80 θῆκε θεῶν κῆρυξ, ὀνόμηνε δὲ τήνδε γυναῖκα 81 Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες 82 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν. 83 αὐτὰρ ἐπεὶ δόλον αἰπὺν ἀμήχανον ἐξετέλεσσεν, 84 εἰς Ἐπιμηθέα πέμπε πατὴρ κλυτὸν Ἀργεϊφόντην 85 δῶρον ἄγοντα, θεῶν ταχὺν ἄγγελον· οὐδʼ Ἐπιμηθεὺς 86 ἐφράσαθʼ, ὥς οἱ ἔειπε Προμηθεὺς μή ποτε δῶρον 87 δέξασθαι πὰρ Ζηνὸς Ὀλυμπίου, ἀλλʼ ἀποπέμπειν 88 ἐξοπίσω, μή πού τι κακὸν θνητοῖσι γένηται. 89 αὐτὰρ ὃ δεξάμενος, ὅτε δὴ κακὸν εἶχʼ, ἐνόησεν. 90 Πρὶν μὲν γὰρ ζώεσκον ἐπὶ χθονὶ φῦλʼ ἀνθρώπων 91 νόσφιν ἄτερ τε κακῶν καὶ ἄτερ χαλεποῖο πόνοιο 92 νούσων τʼ ἀργαλέων, αἵ τʼ ἀνδράσι Κῆρας ἔδωκαν. 93 αἶψα γὰρ ἐν κακότητι βροτοὶ καταγηράσκουσιν. 94 ἀλλὰ γυνὴ χείρεσσι πίθου μέγα πῶμʼ ἀφελοῦσα 95 ἐσκέδασʼ· ἀνθρώποισι δʼ ἐμήσατο κήδεα λυγρά. 96 μούνη δʼ αὐτόθι Ἐλπὶς ἐν ἀρρήκτοισι δόμοισιν 97 ἔνδον ἔμιμνε πίθου ὑπὸ χείλεσιν, οὐδὲ θύραζε 98 ἐξέπτη· πρόσθεν γὰρ ἐπέλλαβε πῶμα πίθοιο 99 αἰγιόχου βουλῇσι Διὸς νεφεληγερέταο. 100 ἄλλα δὲ μυρία λυγρὰ κατʼ ἀνθρώπους ἀλάληται·'101 πλείη μὲν γὰρ γαῖα κακῶν, πλείη δὲ θάλασσα· 102 νοῦσοι δʼ ἀνθρώποισιν ἐφʼ ἡμέρῃ, αἳ δʼ ἐπὶ νυκτὶ 103 αὐτόματοι φοιτῶσι κακὰ θνητοῖσι φέρουσαι 104 σιγῇ, ἐπεὶ φωνὴν ἐξείλετο μητίετα Ζεύς. 105 οὕτως οὔτι πη ἔστι Διὸς νόον ἐξαλέασθαι.
125 ἠέρα ἑσσάμενοι πάντη φοιτῶντες ἐπʼ αἶαν,
151 χαλκῷ δʼ εἰργάζοντο· μέλας δʼ οὐκ ἔσκε σίδηρος. ' None | sup>
23 So neighbour vies with neighbour in great need
42 To judge such cases. Fools! They do not know 43 That half may well transcend the total store 44 Or how the asphodel and the mallow
49 Each ox and hard-worked mule sent off. In spleen
53 The honourable son of Iapetu 54 Stole it from counsellor Zeus and in his guile 55 He hid it in a fennel stalk and thu 56 Hoodwinked the Thunderer, who aired his bile, 57 Cloud-Gatherer that he was, and said: “O son 58 of Iapetus, the craftiest god of all, 59 You stole the fire, content with what you’d done, 60 And duped me. So great anguish shall befall 61 Both you and future mortal men. A thing 62 of ill in lieu of fire I’ll afford 63 Them all to take delight in, cherishing 64 The evil”. Thus he spoke and then the lord 65 of men and gods laughed. Famed Hephaistus he 66 Enjoined to mingle water with some clay 67 And put a human voice and energy 68 Within it and a goddess’ features lay 69 On it and, like a maiden, sweet and pure, 70 The body, though Athene was to show 71 Her how to weave; upon her head allure 72 The golden Aphrodite would let flow, 73 With painful passions and bone-shattering stress. 74 Then Argus-slayer Hermes had to add 75 A wily nature and shamefacedness. 76 Those were his orders and what Lord Zeus bade 77 They did. The famed lame god immediately 78 Formed out of clay, at Cronus’ son’s behest, 79 The likeness of a maid of modesty. 80 By grey-eyed Queen Athene was she dressed 81 And cinctured, while the Graces and Seduction 82 Placed necklaces about her; then the Hours, 83 With lovely tresses, heightened this production 84 By garlanding this maid with springtime flowers. 85 Athene trimmed her up, while in her breast 86 Hermes put lies and wiles and qualitie 87 of trickery at thundering Zeus’ behest: 88 Since all Olympian divinitie 89 Bestowed this gift, Pandora was her name, 90 A bane to all mankind. When they had hatched 91 This perfect trap, Hermes, that man of fame, 92 The gods’ swift messenger, was then dispatched 93 To Epimetheus. Epimetheus, though, 94 Ignored Prometheus’ words not to receive 95 A gift from Zeus but, since it would cause woe 96 To me, so send it back; he would perceive 97 This truth when he already held the thing. 98 Before this time men lived quite separately, 99 Grief-free, disease-free, free of suffering, 100 Which brought the Death-Gods. Now in misery'101 Men age. Pandora took out of the jar 102 Grievous calamity, bringing to men 103 Dreadful distress by scattering it afar. 104 Within its firm sides, Hope alone was then 105 Still safe within its lip, not leaping out
125 Would bring forth plenteous fruit. In harmony
151 They ate no corn, encased about ' None |
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5. Hesiod, Theogony, 9-21, 27-28, 64, 78, 106, 120-122, 133-136, 154-210, 224, 328, 453-491, 512-514, 561-616, 886-929, 934-935, 937, 940-942, 949, 955, 969-978, 992-1002, 1006-1020 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Apostrophia • Aphrodite Areia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Antheia • Aphrodite, Aphrodite Urania • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Assyrian goddess associated with • Aphrodite, Athena and • Aphrodite, Hestia and • Aphrodite, Kythereia • Aphrodite, Ourania • Aphrodite, Zeus and • Aphrodite, and Pandora • Aphrodite, and sea, and moon • Aphrodite, as a planet • Aphrodite, as eros itself • Aphrodite, as martial goddess • Aphrodite, birth • Aphrodite, birth of • Aphrodite, birth scenes and stories • Aphrodite, images and iconography • Aphrodite, in Homer • Aphrodite, in Homer and Hesiod • Aphrodite, in Judgment of Paris scenes • Aphrodite, origins and development • Aphrodite, poikilothronos • Aphrodite/Venus • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s birth by the ejaculation of Zeus, Lycian Aphrodite • Aphrodite’s births • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Cronus, Aphrodite and • Cyclades, Aphrodite and • Cyprus, association of Aphrodite with • Harbours of Cypris • Hesiod, on Aphrodite • Hestia, Aphrodite and • Homer, on Aphrodite • Homeric Hymn, to Aphrodite • Homeric Hymns, Aphrodite • Lay of Ares and Aphrodite • Moon, emerging from sea, and Aphrodite • Naxos, amphora with Aphrodite and Ares from • Paris (from Iliad), Aphrodite and • Phoenicia, and Aphrodite • Selene, and Aphrodite • Thebes, association of Ares, Dionysus, and Aphrodite with • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • sexuality, Aphrodite and • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 53, 58, 120, 144, 145, 146; Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 159; Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 72; Bernabe et al. (2013), Redefining Dionysos, 17, 205, 264; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 240, 241, 252; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 22, 124, 318; Brule (2003), Women of Ancient Greece, 11, 35; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 42, 71, 72, 75; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 377, 379, 380; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 77; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 23, 40, 65, 66, 199, 207, 241; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 216; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82, 120; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 147; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 81; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34, 140, 337; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148, 265; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 37, 155, 156; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 83, 85; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 17, 25, 29, 32, 33, 34, 63, 66, 160, 244; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 6; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 53, 56, 57, 169; Segev (2017), Aristotle on Religion, 134; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 62, 123, 254, 286, 287, 288; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 186; Tor (2017), Mortal and Divine in Early Greek Epistemology, 71, 89, 94, 261; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 37; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 242
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9 ἔνθεν ἀπορνύμεναι, κεκαλυμμέναι ἠέρι πολλῇ, 10 ἐννύχιαι στεῖχον περικαλλέα ὄσσαν ἱεῖσαι,' 11 ὑμνεῦσαι Δία τʼ αἰγίοχον καὶ πότνιαν Ἥρην 12 Ἀργεΐην, χρυσέοισι πεδίλοις ἐμβεβαυῖαν, 13 κούρην τʼ αἰγιόχοιο Διὸς γλαυκῶπιν Ἀθήνην 14 Φοῖβόν τʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν 15 ἠδὲ Ποσειδάωνα γεήοχον, ἐννοσίγαιον, 16 καὶ Θέμιν αἰδοίην ἑλικοβλέφαρόν τʼ Ἀφροδίτην 17 Ἥβην τε χρυσοστέφανον καλήν τε Διώνην 18 Λητώ τʼ Ἰαπετόν τε ἰδὲ Κρόνον ἀγκυλομήτην 1
9 Ἠῶ τʼ Ἠέλιόν τε μέγαν λαμπράν τε Σελήνην 20 Γαῖάν τʼ Ὠκεανόν τε μέγαν καὶ Νύκτα μέλαιναν 21 ἄλλων τʼ ἀθανάτων ἱερὸν γένος αἰὲν ἐόντων.
27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, 28 ἴδμεν δʼ, εὖτʼ ἐθέλωμεν, ἀληθέα γηρύσασθαι.
64 πὰρ δʼ αὐτῇς Χάριτές τε καὶ Ἵμερος οἰκίʼ ἔχουσιν
78 Τερψιχόρη τʼ Ἐρατώ τε Πολύμνιά τʼ Οὐρανίη τε
106 οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος,
120 ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, 121 λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων 122 δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν.
133 Οὐρανῷ εὐνηθεῖσα τέκʼ Ὠκεανὸν βαθυδίνην, 134 Κοῖόν τε Κρῖόν θʼ Ὑπερίονά τʼ Ἰαπετόν τε 135 Θείαν τε Ῥείαν τε Θέμιν τε Μνημοσύνην τε 136 Φοίβην τε χρυσοστέφανον Τηθύν τʼ ἐρατεινήν.
154 ὅσσοι γὰρ Γαίης τε καὶ Οὐρανοῦ ἐξεγένοντο, 155 δεινότατοι παίδων, σφετέρῳ δʼ ἤχθοντο τοκῆι 156 ἐξ ἀρχῆς· καὶ τῶν μὲν ὅπως τις πρῶτα γένοιτο, 157 πάντας ἀποκρύπτασκε, καὶ ἐς φάος οὐκ ἀνίεσκε, 158 Γαίης ἐν κευθμῶνι, κακῷ δʼ ἐπετέρπετο ἔργῳ 15
9 Οὐρανός. ἣ δʼ ἐντὸς στοναχίζετο Γαῖα πελώρη 160 στεινομένη· δολίην δὲ κακήν τʼ ἐφράσσατο τέχνην. 161 αἶψα δὲ ποιήσασα γένος πολιοῦ ἀδάμαντος 162 τεῦξε μέγα δρέπανον καὶ ἐπέφραδε παισὶ φίλοισιν· 163 εἶπε δὲ θαρσύνουσα, φίλον τετιημένη ἦτορ· 1
64 παῖδες ἐμοὶ καὶ πατρὸς ἀτασθάλου, αἴ κʼ ἐθέλητε 165 πείθεσθαι, πατρός κε κακὴν τισαίμεθα λώβην 166 ὑμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα. 167 ὣς φάτο· τοὺς δʼ ἄρα πάντας ἕλεν δέος, οὐδέ τις αὐτῶν 168 φθέγξατο. θαρσήσας δὲ μέγας Κρόνος ἀγκυλομήτης 16
9 ἂψ αὖτις μύθοισι προσηύδα μητέρα κεδνήν· 170 μῆτερ, ἐγώ κεν τοῦτό γʼ ὑποσχόμενος τελέσαιμι 171 ἔργον, ἐπεὶ πατρός γε δυσωνύμου οὐκ ἀλεγίζω 172 ἡμετέρου· πρότερος γὰρ ἀεικέα μήσατο ἔργα. 173 ὣς φάτο· γήθησεν δὲ μέγα φρεσὶ Γαῖα πελώρη· 174 εἷσε δέ μιν κρύψασα λόχῳ· ἐνέθηκε δὲ χερσὶν 175 ἅρπην καρχαρόδοντα· δόλον δʼ ὑπεθήκατο πάντα. 176 ἦλθε δὲ νύκτʼ ἐπάγων μέγας Οὐρανός, ἀμφὶ δὲ Γαίῃ 177 ἱμείρων φιλότητος ἐπέσχετο καί ῥʼ ἐτανύσθη 1
78 πάντη· ὃ δʼ ἐκ λοχέοιο πάις ὠρέξατο χειρὶ 17
9 σκαιῇ, δεξιτερῇ δὲ πελώριον ἔλλαβεν ἅρπην 180 μακρὴν καρχαρόδοντα, φίλου δʼ ἀπὸ μήδεα πατρὸς 181 ἐσσυμένως ἤμησε, πάλιν δʼ ἔρριψε φέρεσθαι 182 ἐξοπίσω· τὰ μὲν οὔ τι ἐτώσια ἔκφυγε χειρός· 183 ὅσσαι γὰρ ῥαθάμιγγες ἀπέσσυθεν αἱματόεσσαι, 184 πάσας δέξατο Γαῖα· περιπλομένων δʼ ἐνιαυτῶν 185 γείνατʼ Ἐρινῦς τε κρατερὰς μεγάλους τε Γίγαντας, 186 τεύχεσι λαμπομένους, δολίχʼ ἔγχεα χερσὶν ἔχοντας, 187 Νύμφας θʼ ἃς Μελίας καλέουσʼ ἐπʼ ἀπείρονα γαῖαν. 188 μήδεα δʼ ὡς τὸ πρῶτον ἀποτμήξας ἀδάμαντι 18
9 κάββαλʼ ἀπʼ ἠπείροιο πολυκλύστῳ ἐνὶ πόντῳ, 1
90 ὣς φέρετʼ ἂμ πέλαγος πουλὺν χρόνον, ἀμφὶ δὲ λευκὸς 1
91 ἀφρὸς ἀπʼ ἀθανάτου χροὸς ὤρνυτο· τῷ δʼ ἔνι κούρη 1
92 ἐθρέφθη· πρῶτον δὲ Κυθήροισιν ζαθέοισιν 1
93 ἔπλητʼ, ἔνθεν ἔπειτα περίρρυτον ἵκετο Κύπρον. 1
94 ἐκ δʼ ἔβη αἰδοίη καλὴ θεός, ἀμφὶ δὲ ποίη 1
95 ποσσὶν ὕπο ῥαδινοῖσιν ἀέξετο· τὴν δʼ Ἀφροδίτην 1
96 ἀφρογενέα τε θεὰν καὶ ἐυστέφανον Κυθέρειαν 1
97 κικλῄσκουσι θεοί τε καὶ ἀνέρες, οὕνεκʼ ἐν ἀφρῷ 1
98 θρέφθη· ἀτὰρ Κυθέρειαν, ὅτι προσέκυρσε Κυθήροις· 1
9
9 Κυπρογενέα δʼ, ὅτι γέντο πολυκλύστῳ ἐνὶ Κύπρῳ· 200 ἠδὲ φιλομμηδέα, ὅτι μηδέων ἐξεφαάνθη. 201 τῇ δʼ Ἔρος ὡμάρτησε καὶ Ἵμερος ἕσπετο καλὸς 202 γεινομένῃ τὰ πρῶτα θεῶν τʼ ἐς φῦλον ἰούσῃ. 203 ταύτην δʼ ἐξ ἀρχῆς τιμὴν ἔχει ἠδὲ λέλογχε 204 μοῖραν ἐν ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσι, 205 παρθενίους τʼ ὀάρους μειδήματά τʼ ἐξαπάτας τε 206 τέρψιν τε γλυκερὴν φιλότητά τε μειλιχίην τε. 207 τοὺς δὲ πατὴρ Τιτῆνας ἐπίκλησιν καλέεσκε 208 παῖδας νεικείων μέγας Οὐρανός, οὓς τέκεν αὐτός· 210 ἔργον, τοῖο δʼ ἔπειτα τίσιν μετόπισθεν ἔσεσθαι.
224 Νὺξ ὀλοή· μετὰ τὴν δʼ Ἀπάτην τέκε καὶ Φιλότητα
328 τόν ῥʼ Ἥρη θρέψασα Διὸς κυδρὴ παράκοιτις
453 Ῥείη δὲ δμηθεῖσα Κρόνῳ τέκε φαίδιμα τέκνα, 454 Ἱστίην Δήμητρα καὶ Ἥρην χρυσοπέδιλον 455 ἴφθιμόν τʼ Ἀίδην, ὃς ὑπὸ χθονὶ δώματα ναίει 456 νηλεὲς ἦτορ ἔχων, καὶ ἐρίκτυπον Ἐννοσίγαιον 457 Ζῆνά τε μητιόεντα, θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν, 458 τοῦ καὶ ὑπὸ βροντῆς πελεμίζεται εὐρεῖα χθών. 45
9 καὶ τοὺς μὲν κατέπινε μέγας Κρόνος, ὥς τις ἕκαστος 460 νηδύος ἐξ ἱερῆς μητρὸς πρὸς γούναθʼ ἵκοιτο, 461 τὰ φρονέων, ἵνα μή τις ἀγαυῶν Οὐρανιώνων 462 ἄλλος ἐν ἀθανάτοισιν ἔχοι βασιληίδα τιμήν. 463 πεύθετο γὰρ Γαίης τε καὶ Οὐρανοῦ ἀστερόεντος, 4
64 οὕνεκά οἱ πέπρωτο ἑῷ ὑπὸ παιδὶ δαμῆναι 465 καὶ κρατερῷ περ ἐόντι, Διὸς μεγάλου διὰ βουλάς· 466 τῷ ὅ γʼ ἄρʼ οὐκ ἀλαὸς σκοπιὴν ἔχεν, ἀλλὰ δοκεύων 467 παῖδας ἑοὺς κατέπινε· Ῥέην δʼ ἔχε πένθος ἄλαστον. 468 ἀλλʼ ὅτε δὴ Δίʼ ἔμελλε θεῶν πατέρʼ ἠδὲ καὶ ἀνδρῶν 46
9 τέξεσθαι, τότʼ ἔπειτα φίλους λιτάνευε τοκῆας 470 τοὺς αὐτῆς, Γαῖάν τε καὶ Οὐρανὸν ἀστερόεντα, 471 μῆτιν συμφράσσασθαι, ὅπως λελάθοιτο τεκοῦσα 472 παῖδα φίλον, τίσαιτο δʼ ἐρινῦς πατρὸς ἑοῖο 473 παίδων θʼ, οὓς κατέπινε μέγας Κρόνος ἀγκυλομήτης. 474 οἳ δὲ θυγατρὶ φίλῃ μάλα μὲν κλύον ἠδʼ ἐπίθοντο, 475 καί οἱ πεφραδέτην, ὅσα περ πέπρωτο γενέσθαι 476 ἀμφὶ Κρόνῳ βασιλῆι καὶ υἱέι καρτεροθύμῳ. 477 πέμψαν δʼ ἐς Λύκτον, Κρήτης ἐς πίονα δῆμον, 4
78 ὁππότʼ ἄρʼ ὁπλότατον παίδων τέξεσθαι ἔμελλε, 47
9 Ζῆνα μέγαν· τὸν μέν οἱ ἐδέξατο Γαῖα πελώρη 480 Κρήτῃ ἐν εὐρείῃ τραφέμεν ἀτιταλλέμεναί τε. 481 ἔνθα μιν ἷκτο φέρουσα θοὴν διὰ νύκτα μέλαιναν 482 πρώτην ἐς Λύκτον· κρύψεν δέ ἑ χερσὶ λαβοῦσα 483 ἄντρῳ ἐν ἠλιβάτῳ, ζαθέης ὑπὸ κεύθεσι γαίης, 484 Αἰγαίῳ ἐν ὄρει πεπυκασμένῳ ὑλήεντι. 485 τῷ δὲ σπαργανίσασα μέγαν λίθον ἐγγυάλιξεν 486 Οὐρανίδῃ μέγʼ ἄνακτι, θεῶν προτέρῳ βασιλῆι. 487 τὸν τόθʼ ἑλὼν χείρεσσιν ἑὴν ἐσκάτθετο νηδὺν 488 σχέτλιος· οὐδʼ ἐνόησε μετὰ φρεσίν, ὥς οἱ ὀπίσσω 48
9 ἀντὶ λίθου ἑὸς υἱὸς ἀνίκητος καὶ ἀκηδὴς 4
90 λείπεθʼ, ὅ μιν τάχʼ ἔμελλε βίῃ καὶ χερσὶ δαμάσσας 4
91 τιμῆς ἐξελάειν, ὃ δʼ ἐν ἀθανάτοισι ἀνάξειν.
512 ὃς κακὸν ἐξ ἀρχῆς γένετʼ ἀνδράσιν ἀλφηστῇσιν· 513 πρῶτος γάρ ῥα Διὸς πλαστὴν ὑπέδεκτο γυναῖκα 514 παρθένον. ὑβριστὴν δὲ Μενοίτιον εὐρύοπα Ζεὺς
561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 5
64 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 56
9 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 571 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576 ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 5
78 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 57
9 τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580 ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585 αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586 ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587 κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 58
9 ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 5
90 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 5
91 τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 5
92 πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 5
93 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 5
94 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 5
95 κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 5
96 αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 5
97 ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 5
98 οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 5
9
9 ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600 ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 601 Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602 ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603 ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604 μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605 χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606 ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607 χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, 608 κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, 60
9 τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 610 ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, 611 ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην 612 θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν. 613 ὣς οὐκ ἔστι Διὸς κλέψαι νόον οὐδὲ παρελθεῖν. 614 οὐδὲ γὰρ Ἰαπετιονίδης ἀκάκητα Προμηθεὺς 615 τοῖό γʼ ὑπεξήλυξε βαρὺν χόλον, ἀλλʼ ὑπʼ ἀνάγκης 616 καὶ πολύιδριν ἐόντα μέγας κατὰ δεσμὸς ἐρύκει.
886 Ζεὺς δὲ θεῶν βασιλεὺς πρώτην ἄλοχον θέτο Μῆτιν 887 πλεῖστα τε ἰδυῖαν ἰδὲ θνητῶν ἀνθρώπων. 888 ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε θεὰν γλαυκῶπιν Ἀθήνην 88
9 τέξεσθαι, τότʼ ἔπειτα δόλῳ φρένας ἐξαπατήσας 8
90 αἱμυλίοισι λόγοισιν ἑὴν ἐσκάτθετο νηδὺν 8
91 Γαίης φραδμοσύνῃσι καὶ Οὐρανοῦ ἀστερόεντος. 8
92 τὼς γάρ οἱ φρασάτην, ἵνα μὴ βασιληίδα τιμὴν 8
93 ἄλλος ἔχοι Διὸς ἀντὶ θεῶν αἰειγενετάων. 8
94 ἐκ γὰρ τῆς εἵμαρτο περίφρονα τέκνα γενέσθαι· 8
95 πρώτην μὲν κούρην γλαυκώπιδα Τριτογένειαν 8
96 ἶσον ἔχουσαν πατρὶ μένος καὶ ἐπίφρονα βουλήν. 8
97 αὐτὰρ ἔπειτʼ ἄρα παῖδα θεῶν βασιλῆα καὶ ἀνδρῶν 8
98 ἤμελλεν τέξεσθαι, ὑπέρβιον ἦτορ ἔχοντα· 8
9
9 ἀλλʼ ἄρα μιν Ζεὺς πρόσθεν ἑὴν ἐσκάτθετο νηδύν,
900 ὡς δή οἱ φράσσαιτο θεὰ ἀγαθόν τε κακόν τε.
901 δεύτερον ἠγάγετο λιπαρὴν Θέμιν, ἣ τέκεν Ὥρας,
902 Εὐνουμίην τε Δίκην τε καὶ Εἰρήνην τεθαλυῖαν,
903 αἳ ἔργʼ ὠρεύουσι καταθνητοῖσι βροτοῖσι,
904 Μοίρας θʼ, ᾗ πλείστην τιμὴν πόρε μητίετα Ζεύς,
905 Κλωθώ τε Λάχεσίν τε καὶ Ἄτροπον, αἵτε διδοῦσι
906 θνητοῖς ἀνθρώποισιν ἔχειν ἀγαθόν τε κακόν τε.
907 τρεῖς δέ οἱ Εὐρυνομη Χάριτας τέκε καλλιπαρῄους,
908 Ὠκεανοῦ κούρη, πολυήρατον εἶδος ἔχουσα,
90
9 Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν·
910 τῶν καὶ ἀπὸ βλεφάρων ἔρος εἴβετο δερκομενάων
911 λυσιμελής· καλὸν δέ θʼ ὑπʼ ὀφρύσι δερκιόωνται.
912 αὐτὰρ ὁ Δήμητρος πολυφόρβης ἐς λέχος ἦλθεν,
913 ἣ τέκε Περσεφόνην λευκώλενον, ἣν Ἀιδωνεὺς
914 ἥρπασε ἧς παρὰ μητρός· ἔδωκε δὲ μητίετα Ζεύς.
915 μνημοσύνης δʼ ἐξαῦτις ἐράσσατο καλλικόμοιο,
916 ἐξ ἧς οἱ Μοῦσαι χρυσάμπυκες ἐξεγένοντο
917 ἐννέα, τῇσιν ἅδον θαλίαι καὶ τέρψις ἀοιδῆς.
918 Λητὼ δʼ Ἀπόλλωνα καὶ Ἄρτεμιν ἰοχέαιραν,
91
9 ἱμερόεντα γόνον περὶ πάντων Οὐρανιώνων,
920 γείνατʼ ἄρʼ αἰγιόχοιο Διὸς φιλότητι μιγεῖσα.
921 λοισθοτάτην δʼ Ἥρην θαλερὴν ποιήσατʼ ἄκοιτιν·
922 ἣ δʼ Ἥβην καὶ Ἄρηα καὶ Εἰλείθυιαν ἔτικτε
923 μιχθεῖσʼ ἐν φιλότητι θεῶν βασιλῆι καὶ ἀνδρῶν.
924 αὐτὸς δʼ ἐκ κεφαλῆς γλαυκώπιδα Τριτογένειαν
925 δεινὴν ἐγρεκύδοιμον ἀγέστρατον Ἀτρυτώνην
926 πότνιαν, ᾗ κέλαδοί τε ἅδον πόλεμοί τε μάχαι τε,
9
27 Ἥρη δʼ Ἥφαιστον κλυτὸν οὐ φιλότητι μιγεῖσα
928 γείνατο, καὶ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ,
92
9 Ἥφαιστον, φιλότητος ἄτερ Διὸς αἰγιόχοιο,
92
9 Μῆτις δʼ αὖτε Ζηνὸς ὑπὸ σπλάγχνοις λελαθυῖα
92
9 ἀθανάτων ἐκέκασθʼ οἳ Ὀλύμπια δώματʼ ἔχουσιν,
92
9 αἰγίδα ποιήσασα φοβέστρατον ἔντος Ἀθήνης·
92
9 αὐτὰρ ὅ γʼ Ὠκεανοῦ καὶ Τηθύος ἠυκόμοιο
92
9 δείσας, μὴ τέξῃ κρατερώτερον ἄλλο κεραυνοῦ.
92
9 ἔνθα θεὰ παρέδεκτο ὅθεν παλάμαις περὶ πάντων
92
9 ἐκ πάντων παλάμῃσι κεκασμένον Οὐρανιώνων·
92
9 ἐκ ταύτης δʼ ἔριδος ἣ μὲν τέκε φαίδιμον υἱὸν
92
9 ἐξαπαφὼν Μῆτιν καίπερ πολυδήνεʼ ἐοῦσαν.
92
9 ἧστο, Ἀθηναίης μήτηρ, τέκταινα δικαίων
92
9 κάππιεν ἐξαπίνης· ἣ δʼ αὐτίκα Παλλάδʼ Ἀθήνην
92
9 κούρῃ νόσφʼ Ἥρης παρελέξατο καλλιπαρήῳ,
92
9 κύσατο· τὴν μὲν ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε
92
9 πὰρ κορυφὴν Τρίτωνος ἐπʼ ὄχθῃσιν ποταμοῖο.
92
9 πλεῖστα θεῶν τε ἰδυῖα καταθνητῶν τʼ ἀνθρώπων,
92
9 σὺν τῇ ἐγείνατό μιν πολεμήια τεύχεʼ ἔχουσαν.
92
9 συμμάρψας δʼ ὅ γε χερσὶν ἑὴν ἐγκάτθετο νηδὺν
92
9 τοὔνεκά μιν Κρονίδης ὑψίζυγος αἰθέρι ναίων
92
9 Ἥρη δὲ ζαμένησε καὶ ἤρισε ᾧ παρακοίτῃ.
92
9 ἐκ πάντων τέχνῃσι κεκασμένον Οὐρανιώνων.
934 ῥινοτόρῳ Κυθέρεια Φόβον καὶ Δεῖμον ἔτικτε
935 δεινούς, οἵτʼ ἀνδρῶν πυκινὰς κλονέουσι φάλαγγας
937 Ἁρμονίην θʼ, ἣν Κάδμος ὑπέρθυμος θέτʼ ἄκοιτιν.
940 Καδμείη δʼ ἄρα οἱ Σεμέλη τέκε φαίδιμον υἱὸν
941 μιχθεῖσʼ ἐν φιλότητι, Διώνυσον πολυγηθέα,
942 ἀθάνατον θνητή· νῦν δʼ ἀμφότεροι θεοί εἰσιν.
94
9 τὴν δέ οἱ ἀθάνατον καὶ ἀγήρω θῆκε Κρονίων.
955 ναίει ἀπήμαντος καὶ ἀγήραος ἤματα πάντα.
96
9 Δημήτηρ μὲν Πλοῦτον ἐγείνατο, δῖα θεάων,
970 Ἰασίωνʼ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι
971 νειῷ ἔνι τριπόλῳ, Κρήτης ἐν πίονι δήμῳ,
972 ἐσθλόν, ὃς εἶσʼ ἐπὶ γῆν τε καὶ εὐρέα νῶτα θαλάσσης
973 πάντη· τῷ δὲ τυχόντι καὶ οὗ κʼ ἐς χεῖρας ἵκηται,
974 τὸν δʼ ἀφνειὸν ἔθηκε, πολὺν δέ οἱ ὤπασεν ὄλβον.
975 Κάδμῳ δʼ Ἁρμονίη, θυγάτηρ χρυσέης Ἀφροδιτης,
976 Ἰνὼ καὶ Σεμέλην καὶ Ἀγαυὴν καλλιπάρῃον
977 Αὐτονόην θʼ, ἣν γῆμεν Ἀρισταῖος βαθυχαίτης,
9
78 γείνατο καὶ Πολύδωρον ἐυστεφάνῳ ἐνὶ Θήβῃ.
9
92 κούρην δʼ Αἰήταο διοτρεφέος βασιλῆος
9
93 Αἰσονίδης βουλῇσι θεῶν αἰειγενετάων
9
94 ἦγε παρʼ Αἰήτεω, τελέσας στονόεντας ἀέθλους,
9
95 τοὺς πολλοὺς ἐπέτελλε μέγας βασιλεὺς ὑπερήνωρ,
9
96 ὑβριστὴς Πελίης καὶ ἀτάσθαλος, ὀβριμοεργός.
9
97 τοὺς τελέσας Ἰαωλκὸν ἀφίκετο, πολλὰ μογήσας,
9
98 ὠκείης ἐπὶ νηὸς ἄγων ἑλικώπιδα κούρην
9
9
9 Αἰσονίδης, καί μιν θαλερὴν ποιήσατʼ ἄκοιτιν. 1000 καί ῥʼ ἥ γε δμηθεῖσʼ ὑπʼ Ἰήσονι, ποιμένι λαῶν, 1001 Μήδειον τέκε παῖδα, τὸν οὔρεσιν ἔτρεφε Χείρων 1002 Φιλυρίδης· μεγάλου δὲ Διὸς νόος ἐξετελεῖτο.
1006 Πηλέι δὲ δμηθεῖσα θεὰ Θέτις ἀργυρόπεζα 1007 γείνατʼ Ἀχιλλῆα ῥηξήνορα θυμολέοντα. 1008 Αἰνείαν δʼ ἄρʼ ἔτικτεν ἐυστέφανος Κυθέρεια 100
9 Ἀγχίσῃ ἥρωι μιγεῖσʼ ἐρατῇ φιλότητι 1010 Ἴδης ἐν κορυφῇσι πολυπτύχου ὑληέσσης. 1011 Κίρκη δʼ, Ἠελίου θυγάτηρ Ὑπεριονίδαο, 1012 γείνατʼ Ὀδυσσῆος ταλασίφρονος ἐν φιλότητι 1013 Ἄγριον ἠδὲ Λατῖνον ἀμύμονά τε κρατερόν τε· 1014 Τηλέγονον δʼ ἄρʼ ἔτικτε διὰ χρυσέην Ἀφροδίτην. 1015 οἳ δή τοι μάλα τῆλε μυχῷ νήσων ἱεράων 1016 πᾶσιν Τυρσηνοῖσιν ἀγακλειτοῖσιν ἄνασσον. 1017 Ναυσίθοον δʼ Ὀδυσῆι Καλυψὼ δῖα θεάων 1018 γείνατο Ναυσίνοόν τε μιγεῖσʼ ἐρατῇ φιλότητι. 101
9 αὗται μὲν θνητοῖσι παρʼ ἀνδράσιν εὐνηθεῖσαι 1020 ἀθάναται γείναντο θεοῖς ἐπιείκελα τέκνα. ' None | sup>
9 They wander through the night, all veiled about 10 With heavy mist and lovely songs sing out' 11 To Zeus, the aegis-bearer, lavishing hymns, 12 And her whose golden sandals grace her limbs, 13 Hera, the queen of Argos, and grey-eyed 14 Athena, Phoebus and her who casts side- 15 Long glances, Aphrodite, Artemis, too, 16 The archeress, and Lord Poseidon who 17 Both holds and shakes the earth, Themis the blest 18 And Hebe, too, who wears a golden crest, 1
9 And fair Dione, Leto, Iapeto 20 And crafty Cronos, Eos, Helio 21 The mighty, bright Selene, Oceanos, Ge,
27 Those daughters of Lord Zeus proclaimed to me: 28 “You who tend sheep, full of iniquity,
64 With wise Zeus in his holy bed, away
78 And underneath their feet a lovely sound
106 Loved by the Muses, for sweet speaking flow
120 Tell how the gods and Earth first came to be, 121 The streams, the swelling sea and up on high 122 The gleaming stars, broad Heaven in the sky,
133 Then Eros, fairest of the deathless ones, 134 Who weakens all the gods and men and stun 135 Their prudent judgment. Chaos then created 136 Erebus; black Night was born, and then she mated
154 The wily Cronus, such a dreadful son 155 To lusty Heaven, the vilest of all these 156 Divinities. She bore the Cyclopes – 157 Brontes, who gave the thunderbolt to Zeus, 158 And Steropes, who also for his use 15
9 Gave lightning, and Arges, so strong of heart. 160 The only thing that made them stand apart 161 From all the other gods was one sole eye 162 That stood upon their foreheads: that is why 163 We call them Cyclopes. Both skilfulne 1
64 And mighty strength did all of them possess. 165 There were three other children, odiou 166 Though spirited – Cottus, Briareu 167 And Gyges, all full of effrontery: 168 Even to be in their vicinity 16
9 Was dangerous – of arms they had five score, 170 Sprung from their shoulders ; fifty heads, what’s more, 171 They had on brawny limbs; none could suppre 172 Their perseverance or their mightiness. 173 They were the foulest of the progeny 174 of Earth and Heaven and earned the enmity 175 of their own father, for, as soon as they 176 Were given birth, he hid them all away 177 Deep in the earth’s recesses, far from the light, 1
78 And in his evil deeds took great delight. 17
9 But vast Earth groaned aloud in her distre 180 And so devised a piece of cleverness, 181 An evil ruse: a mass of flint she made 182 And of it shaped a sickle, then relayed 183 Her scheme to all her brood in consolation, 184 Although her heart was sore with indignation. 185 “Children, your father’s sinful, so hear me,” 186 She said, “that he might pay the penalty.” 187 They stood in silent fear at what she’d said, 188 But wily Cronus put aside his dread 18
9 And answered, “I will do what must be done, 1
90 Mother. I don’t respect The Evil One.” 1
91 At what he said vast Earth was glad at heart 1
92 And in an ambush set her child apart 1
93 And told him everything she had in mind. 1
94 Great Heaven brought the night and, since he pined 1
95 To couple, lay with Earth. Cronus revealed 1
96 Himself from where he had been well concealed, 1
97 Stretched out one hand and with the other gripped 1
98 The great, big, jagged sickle and then ripped 1
9
9 His father’s genitals off immediately 200 And cast them down, nor did they fruitlessly 201 Descend behind him, because Earth conceived 202 The Furies and the Giants, who all wore 203 Bright-gleaming armour, and long spears they bore, 204 And the Nymphs, called Meliae by everyone; 205 And when the flinty sickle’s work was done, 206 Then Cronus cast into the surging sea 207 His father’s genitals which were to be 208 Borne long upon the waves, and there was spread 210 White foam from the timeless flesh: from it was bred
224 of them then went to join the company
328 Across the sea and slain Eurytion
453 of her fear father, and Zeus gave her fame 454 With splendid gifts, and through him she became 455 The great oath of the gods, her progeny 456 Allowed to live with him eternally. 457 He kept his vow, continuing to reign 458 Over them all. Then Phoebe once again 45
9 With Coeus lay and brought forth the goddess, 460 Dark-gowned Leto, so full of gentlene 461 To gods always – she was indeed 462 The gentlest of the gods. From Coeus’ seed 463 Phoebe brought forth Asterie, aptly named, 4
64 Whom Perseus took to his great house and claimed 465 As his dear wife, and she bore Hecate, 466 Whom Father Zeus esteemed exceedingly. 467 He gave her splendid gifts that she might keep 468 A portion of the earth and barren deep. 46
9 Even now, when a man, according to convention, 470 offers great sacrifices, his intention 471 To beg good will he calls on Hecate. 472 He whom the goddess looks on favourably 473 Easily gains great honour. She bestow 474 Prosperity upon him. Among those 475 Born of both Earth and Ocean who possessed 476 Illustriousness she was likewise blest. 477 Lord Zeus, the son of Cronus, did not treat 4
78 Her grievously and neither did he cheat 47
9 Her of what those erstwhile divinities, 480 The Titans, gave her: all the libertie 481 They had from the beginning in the sea 482 And on the earth and in the heavens, she 483 Still holds. And since Hecate does not posse 484 Siblings, of honour she receives no less, 485 Since Zeus esteems her, nay, she gains yet more. 486 To those she chooses she provides great store 487 of benefits. As intermediary, 488 She sits beside respected royalty. 48
9 In the assembly those who are preferred 4
90 By her she elevates, and when men gird 4
91 Themselves for deadly battle, there she’ll be
512 To Cronus awe-inspiring children, for 513 They were Demeter, Hestia and gold-shod 514 Hera and strong Hades, a pitiless god
561 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 5
64 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 56
9 Iapetus wed neat-ankled Clymene, 570 The child of Ocean, and their progeny 571 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus, 573 And mad Epimetheus, to mortality 574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu 576 At villainous Menoetius let loose 577 His lurid bolt because his vanity 5
78 And strength had gone beyond the boundary 57
9 of moderation: down to Erebu 580 He went headlong. Atlas was tirele 581 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest. 585 Zeus bound clever Prometheus cruelly 586 With bonds he could not break apart, then he 587 Drove them into a pillar, setting there 588 A long-winged eagle which began to tear 58
9 His liver, which would regrow every day 5
90 So that the bird could once more take away 5
91 What had been there before. Heracles, the son 5
92 of trim-ankled Clymene, was the one 5
93 Who slew that bird and from his sore distre 5
94 Released Prometheus – thus his wretchedne 5
95 Was over, and it was with Zeus’s will, 5
96 Who planned that hero would be greater still 5
97 Upon the rich earth than he was before. 5
98 Lord Zeus then took these things to heart therefore; 5
9
9 He ceased the anger he had felt when he 600 Had once been matched in ingenuity 601 By Prometheus, for when several gods and men 602 Had wrangled at Mecone, even then 603 Prometheus calved a giant ox and set 604 A share before each one, trying to get 605 The better of Lord Zeus – before the rest 606 He set the juicy parts, fattened and dressed 607 With the ox’s paunch, then very cunningly 608 For Zeus he took the white bones up, then he 60
9 Marked them with shining fat. “O how unfair,” 610 Spoke out the lord of gods and men, “to share 611 That way, most glorious lord and progeny 612 of Iapetus.” Zeus, whose sagacity 613 Is endless, thus rebuked him. With a smile 614 Prometheus, not forgetting his shrewd wile, 615 Said cleverly, “Take any part that you 616 Would have, great lord of all.” But Zeus well knew
886 Gave him in marriage to his progeny 887 Cymopolea. When Zeus, in the war, 888 Drove the Titans out of Heaven, huge Earth bore 88
9 Her youngest child Typhoeus with the aid 8
90 of golden Aphrodite, who had bade 8
91 Her lie with Tartarus. In everything 8
92 He did the lad was strong, untiring 8
93 When running, and upon his shoulders spread 8
94 A hundred-headed dragon, full of dread, 8
95 Its dark tongues flickering, and from below 8
96 His eyes a flashing flame was seen to glow; 8
97 And from each head shot fire as he glared 8
98 And from each head unspeakable voices blared: 8
9
9 Sometimes a god could understand the sound
900 They made, but sometimes, echoing around,
901 A bull, unruly, proud and furious,
902 Would sound, sometimes a lion, mercile
903 At heart, sometimes – most wonderful to hear –
904 The sound of whelps was heard, sometimes the ear
905 Would catch a hissing sound, which then would change
906 To echoing along the mountain range.
907 Something beyond all help would have that day
908 Occurred and over men and gods hold sway
90
9 Had Zeus not quickly seen it: mightily
910 And hard he thundered so that terribly
911 The earth resounded, as did Tartarus,
912 Wide Heaven and the streams of Oceanus,
913 And at his feet the mighty Heaven reeled
914 As he arose. The earth groaned, thunder pealed
915 And lightning flashed, and to the dark-blue sea,
916 From them and from the fiery prodigy,
917 The scorching winds and blazing thunderbolt,
918 Came heat, the whole earth seething in revolt
91
9 With both the sky and sea, while round the strand
920 Long waves rage at the onslaught of the band
921 of gods. An endless shaking, too, arose,
922 And Hades, who has sovereignty over those
923 Who are deceased, shook, and the Titan horde
924 Beneath that Hell, residing with the lord
925 Cronus, shook too at the disharmony
926 And dreadful clamour. When his weaponry,
9
27 Thunder and lightning, Zeus had seized, his might
928 Well-shored, from high Olympus he took flight,
92
9 Lashed out at him and burned that prodigy,
934 And from the thunder-stricken lord a flame
935 Shot forth in the dim, mountain-hollows when
937 Scorched by a terrible vapour, liquefied
940 The hardest of all things, which men subdue
941 With fire in mountain-glens and with the glow
942 Causes the sacred earth to melt: just so
94
9 Upon the sea, and there some overthrow
955 To cultivate, and cruel agitation
96
9 So that no other god should ever hold sway,
970 For destiny revealed that she someday
971 Would bear wise brood – first, her of the bright eyes,
972 Tritogeneia, just as strong and wise
973 As Father Zeus, but later she would bring
974 Into the world an overbearing king
975 of gods and men. Before his birth, though, he
976 Put her into his belly so that she
977 Might counsel him. And then he wed the bright
9
78 Themis, who bore The Hours, Order, Right
9
92 Whom Hades snatched away, though prudently
9
93 Zeus brought her back; fair-tressed Mnemosyne
9
94 He lay with next, producing progeny –
9
95 The nine gold-armèd Muses glorying
9
96 In singing songs as well as banqueting.
9
97 Then Zeus was joined in love to the godde
9
98 Leto, and from their love the archere
9
9
9 Artemis and Apollo sprang, who’d be 1000 The loveliest tots in the whole company 1001 of gods. Last, Zeus the youthful Hera wed: 1002 The king of gods and men took her to bed,
1006 The queen who stirred up conflict and who led 1007 Her troops in dreadful strife, unwearying, 1008 In tumults and in battles revelling. 100
9 But Hera with her spouse became irate, 1010 And therefore, spurning union with her mate, 1011 She brought into the world a glorious son, 1012 Hephaestus, who transcended everyone 1013 In Heaven in handiwork. But Zeus then lay 1014 With Ocean’s and Tethys’ fair child, away 1015 From Hera … He duped Metis, although she 1016 Was splendidly intelligent. Then he 1017 Seized her and swallowed her right then and there, 1018 For he was fearful that she just might bear 101
9 A stronger thing than his own bolt. And then 1020 She bore Athene. The father of gods and men ' None |
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6. Homer, Iliad, 1.36-1.40, 1.197-1.201, 1.204, 1.400, 3.122, 3.156-3.160, 3.259, 3.290-3.294, 3.329, 3.380-3.421, 3.424-3.427, 3.430, 3.441-3.447, 4.59, 4.91, 5.7, 5.170-5.171, 5.184-5.187, 5.247, 5.297, 5.302-5.304, 5.307, 5.311-5.430, 5.432-5.442, 5.451-5.452, 5.732, 5.784, 5.832, 5.846-5.863, 5.881, 5.892-5.893, 5.902-5.904, 5.906, 5.908, 6.25, 6.130-6.140, 6.356, 6.492-6.493, 9.390, 9.413, 14.153-14.255, 14.260-14.360, 15.251-15.252, 16.178-16.186, 16.707-16.709, 18.117-18.119, 18.122, 18.168, 18.184, 18.432, 18.535, 19.282, 20.92, 20.104-20.109, 20.208, 20.231-20.235, 20.242, 20.321-20.329, 21.195, 21.284-21.298, 23.306-23.310, 23.315-23.348, 24.28-24.30, 24.134-24.136, 24.424, 24.527 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acrae, inscription of Hera and Aphrodite from • Acrocorinth, cult statue of Aphrodite of • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Hera • Aphrodite Olympios • Aphrodite Paphia, (a)pistos ((un)trustworthy) • Aphrodite Sozousa • Aphrodite Urania • Aphrodite, • Aphrodite, Aegean islands, associated with • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Basilis • Aphrodite, Charites/Graces and • Aphrodite, Dionysus and • Aphrodite, Hephaestus and • Aphrodite, Hera • Aphrodite, Hera and • Aphrodite, Hestia and • Aphrodite, Kythereia • Aphrodite, Nymphia • Aphrodite, Ourania • Aphrodite, Zeus and • Aphrodite, and Helen • Aphrodite, and tyranny • Aphrodite, as martial goddess • Aphrodite, birth • Aphrodite, birth scenes and stories • Aphrodite, confession of Phaedra in Hippolytus and • Aphrodite, cult and rites • Aphrodite, dialogue between Hecuba and Andromache in Troades not mentioning • Aphrodite, dual anthropomorphic and cosmic nature of • Aphrodite, eros deriving from • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, in Judgment of Paris scenes • Aphrodite, in the Dios apate • Aphrodite, magic girdle of • Aphrodite, nude versus dressed • Aphrodite, of Empedocles • Aphrodite, on Hephaesteum, east frieze, Athens • Aphrodite, origins and development • Aphrodite, reign of • Aphrodite, sanctuaries and temples • Aphrodite, two cult titles and genealogies, significance of • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births • Apollo, Aphrodite and • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Charites (Graces), Aphrodite and • Corinth, cult of Aphrodite Urania at • Cronus, Aphrodite and • Cyclades, Aphrodite and • Cyprus, association of Aphrodite with • Dionysus, Aphrodite and • Etruscans, Aphrodite and • Galaxidi, Roman Imperial era medallion with birth of Aphrodite found at • Hephaestus, Aphrodite and • Hera, Aphrodite • Hera, Aphrodite Hera • Hera, Aphrodite and • Hesiod, on Aphrodite • Hestia, Aphrodite and • Homer, on Aphrodite • Homeric Hymn to Aphrodite • Homeric Hymn, to Aphrodite • Homeric Hymns, Aphrodite • Isis Soteira, Astarte and Aphrodite, association with • Lay of Ares and Aphrodite • Magna Graecia (southern Italy) and Sicily, Aphrodite and Hera in • Mother of the Gods, and Aphrodite • Naxos, amphora with Aphrodite and Ares from • Paris (from Iliad), Aphrodite and • Parthenon, east frieze, Aphrodite on • Parthenon, east pediment, Aphrodite, Artemis, and Leto • Phidias, Aphrodite Urania, statues of • Samos, cult statue of Aphrodite in Heraeum • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Thebes, association of Ares, Dionysus, and Aphrodite with • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • eros, Aphrodite as origin of • gods, Aphrodite • myrrh, offering to Aphrodite in Empedocles • perfumes and ointments, Aphrodite and • sanctuaries and temples, of Aphrodite • vegetation deities, Aphrodite and • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 144; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 10; Bernabe et al. (2013), Redefining Dionysos, 267; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 251, 252; Bowie (2021), Essays on Ancient Greek Literature and Culture, 66; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 154, 195; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 25, 26; Budelmann (1999), The Language of Sophocles: Communality, Communication, and Involvement, 45; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 63; Dillon and Timotin (2015), Platonic Theories of Prayer, 178; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 100, 156; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 86, 378, 380, 495; Faraone (1999), Ancient Greek Love Magic, 44, 97, 98, 100; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 70, 145; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 67; Fowler (2014), Plato in the Third Sophistic, 129; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 15, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 157; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 21, 83, 276; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 9; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 39, 78; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 327; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 31, 32, 76; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 70, 77, 81, 83, 85, 95, 120; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 162; Masterson (2016), Man to Man: Desire, Homosociality, and Authority in Late-Roman Manhood. 83; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 72, 162; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 34, 102, 110, 111, 140, 141; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 24, 50; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148, 152; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 155, 156; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 90; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15, 25, 27, 30, 31, 32, 33, 34, 35, 37, 38, 43, 46, 63, 66, 90, 107, 231; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 38, 40, 50, 60, 74; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 176, 177, 183; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 12, 53, 248, 253, 254, 256, 257, 258, 261, 263, 280, 288; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 225; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 97, 163, 169, 235; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94, 261; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 424; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20, 42; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 55, 57, 58, 489, 699, 708; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 191, 395
sup>
1.36 Ἀπόλλωνι ἄνακτι, τὸν ἠΰκομος τέκε Λητώ· 1.37 κλῦθί μευ ἀργυρότοξʼ, ὃς Χρύσην ἀμφιβέβηκας 1.38 Κίλλάν τε ζαθέην Τενέδοιό τε ἶφι ἀνάσσεις, 1.39 Σμινθεῦ εἴ ποτέ τοι χαρίεντʼ ἐπὶ νηὸν ἔρεψα, 1.40 ἢ εἰ δή ποτέ τοι κατὰ πίονα μηρίʼ ἔκηα
1.197 στῆ δʼ ὄπιθεν, ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα 1.198 οἴῳ φαινομένη· τῶν δʼ ἄλλων οὔ τις ὁρᾶτο· 1.199 θάμβησεν δʼ Ἀχιλεύς, μετὰ δʼ ἐτράπετʼ, αὐτίκα δʼ ἔγνω 1.200 Παλλάδʼ Ἀθηναίην· δεινὼ δέ οἱ ὄσσε φάανθεν· 1.201 καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·
1.204 ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τελέεσθαι ὀΐω·
1.400 Ἥρη τʼ ἠδὲ Ποσειδάων καὶ Παλλὰς Ἀθήνη·
3.122 εἰδομένη γαλόῳ Ἀντηνορίδαο δάμαρτι,
3.156 οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157 τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158 αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν· 3.159 ἀλλὰ καὶ ὧς τοίη περ ἐοῦσʼ ἐν νηυσὶ νεέσθω, 3.160 μηδʼ ἡμῖν τεκέεσσί τʼ ὀπίσσω πῆμα λίποιτο.
3.259 ὣς φάτο ῥίγησεν δʼ ὃ γέρων, ἐκέλευσε δʼ ἑταίρους
3.290 αὐτὰρ ἐγὼ καὶ ἔπειτα μαχήσομαι εἵνεκα ποινῆς 3.291 αὖθι μένων, ἧός κε τέλος πολέμοιο κιχείω. 3.292 ἦ, καὶ ἀπὸ στομάχους ἀρνῶν τάμε νηλέϊ χαλκῷ· 3.293 καὶ τοὺς μὲν κατέθηκεν ἐπὶ χθονὸς ἀσπαίροντας 3.294 θυμοῦ δευομένους· ἀπὸ γὰρ μένος εἵλετο χαλκός.
3.329 δῖος Ἀλέξανδρος Ἑλένης πόσις ἠϋκόμοιο.
3.380 ἔγχεϊ χαλκείῳ· τὸν δʼ ἐξήρπαξʼ Ἀφροδίτη 3.381 ῥεῖα μάλʼ ὥς τε θεός, ἐκάλυψε δʼ ἄρʼ ἠέρι πολλῇ, 3.382 κὰδ δʼ εἷσʼ ἐν θαλάμῳ εὐώδεϊ κηώεντι. 3.383 αὐτὴ δʼ αὖ Ἑλένην καλέουσʼ ἴε· τὴν δὲ κίχανε 3.384 πύργῳ ἐφʼ ὑψηλῷ, περὶ δὲ Τρῳαὶ ἅλις ἦσαν· 3.385 χειρὶ δὲ νεκταρέου ἑανοῦ ἐτίναξε λαβοῦσα, 3.386 γρηῒ δέ μιν ἐϊκυῖα παλαιγενέϊ προσέειπεν 3.387 εἰροκόμῳ, ἥ οἱ Λακεδαίμονι ναιετοώσῃ 3.388 ἤσκειν εἴρια καλά, μάλιστα δέ μιν φιλέεσκε· 3.389 τῇ μιν ἐεισαμένη προσεφώνεε δῖʼ Ἀφροδίτη· 3.390 δεῦρʼ ἴθʼ· Ἀλέξανδρός σε καλεῖ οἶκον δὲ νέεσθαι. 3.391 κεῖνος ὅ γʼ ἐν θαλάμῳ καὶ δινωτοῖσι λέχεσσι 3.392 κάλλεΐ τε στίλβων καὶ εἵμασιν· οὐδέ κε φαίης 3.393 ἀνδρὶ μαχεσσάμενον τόν γʼ ἐλθεῖν, ἀλλὰ χορὸν δὲ 3.394 ἔρχεσθʼ, ἠὲ χοροῖο νέον λήγοντα καθίζειν. 3.395 ὣς φάτο, τῇ δʼ ἄρα θυμὸν ἐνὶ στήθεσσιν ὄρινε· 3.396 καί ῥʼ ὡς οὖν ἐνόησε θεᾶς περικαλλέα δειρὴν 3.397 στήθεά θʼ ἱμερόεντα καὶ ὄμματα μαρμαίροντα, 3.398 θάμβησέν τʼ ἄρʼ ἔπειτα ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 3.399 δαιμονίη, τί με ταῦτα λιλαίεαι ἠπεροπεύειν; 3.400 ἦ πῄ με προτέρω πολίων εὖ ναιομενάων 3.401 ἄξεις, ἢ Φρυγίης ἢ Μῃονίης ἐρατεινῆς, 3.402 εἴ τίς τοι καὶ κεῖθι φίλος μερόπων ἀνθρώπων· 3.403 οὕνεκα δὴ νῦν δῖον Ἀλέξανδρον Μενέλαος 3.404 νικήσας ἐθέλει στυγερὴν ἐμὲ οἴκαδʼ ἄγεσθαι, 3.405 τοὔνεκα δὴ νῦν δεῦρο δολοφρονέουσα παρέστης; 3.406 ἧσο παρʼ αὐτὸν ἰοῦσα, θεῶν δʼ ἀπόεικε κελεύθου, 3.407 μηδʼ ἔτι σοῖσι πόδεσσιν ὑποστρέψειας Ὄλυμπον, 3.408 ἀλλʼ αἰεὶ περὶ κεῖνον ὀΐζυε καί ἑ φύλασσε, 3.409 εἰς ὅ κέ σʼ ἢ ἄλοχον ποιήσεται ἢ ὅ γε δούλην. 3.410 κεῖσε δʼ ἐγὼν οὐκ εἶμι· νεμεσσητὸν δέ κεν εἴη· 3.411 κείνου πορσανέουσα λέχος· Τρῳαὶ δέ μʼ ὀπίσσω 3.412 πᾶσαι μωμήσονται· ἔχω δʼ ἄχεʼ ἄκριτα θυμῷ. 3.413 τὴν δὲ χολωσαμένη προσεφώνεε δῖʼ Ἀφροδίτη· 3.414 μή μʼ ἔρεθε σχετλίη, μὴ χωσαμένη σε μεθείω, 3.415 τὼς δέ σʼ ἀπεχθήρω ὡς νῦν ἔκπαγλʼ ἐφίλησα, 3.416 μέσσῳ δʼ ἀμφοτέρων μητίσομαι ἔχθεα λυγρὰ 3.417 Τρώων καὶ Δαναῶν, σὺ δέ κεν κακὸν οἶτον ὄληαι. 3.418 ὣς ἔφατʼ, ἔδεισεν δʼ Ἑλένη Διὸς ἐκγεγαυῖα, 3.419 βῆ δὲ κατασχομένη ἑανῷ ἀργῆτι φαεινῷ 3.420 σιγῇ, πάσας δὲ Τρῳὰς λάθεν· ἦρχε δὲ δαίμων.
3.424 τῇ δʼ ἄρα δίφρον ἑλοῦσα φιλομειδὴς Ἀφροδίτη 3.425 ἀντίʼ Ἀλεξάνδροιο θεὰ κατέθηκε φέρουσα· 3.426 ἔνθα κάθιζʼ Ἑλένη κούρη Διὸς αἰγιόχοιο 3.427 ὄσσε πάλιν κλίνασα, πόσιν δʼ ἠνίπαπε μύθῳ·
3.441 ἀλλʼ ἄγε δὴ φιλότητι τραπείομεν εὐνηθέντε· 3.442 οὐ γάρ πώ ποτέ μʼ ὧδέ γʼ ἔρως φρένας ἀμφεκάλυψεν, 3.443 οὐδʼ ὅτε σε πρῶτον Λακεδαίμονος ἐξ ἐρατεινῆς 3.444 ἔπλεον ἁρπάξας ἐν ποντοπόροισι νέεσσι, 3.445 νήσῳ δʼ ἐν Κραναῇ ἐμίγην φιλότητι καὶ εὐνῇ, 3.446 ὥς σεο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ.
4.59 καί με πρεσβυτάτην τέκετο Κρόνος ἀγκυλομήτης,
4.91 λαῶν, οἵ οἱ ἕποντο ἀπʼ Αἰσήποιο ῥοάων·
5.7 τοῖόν οἱ πῦρ δαῖεν ἀπὸ κρατός τε καὶ ὤμων,
5.170 στῆ δὲ πρόσθʼ αὐτοῖο ἔπος τέ μιν ἀντίον ηὔδα· 5.171 Πάνδαρε ποῦ τοι τόξον ἰδὲ πτερόεντες ὀϊστοὶ
5.184 εἰ δʼ ὅ γʼ ἀνὴρ ὅν φημι δαΐφρων Τυδέος υἱὸς 5.185 οὐχ ὅ γʼ ἄνευθε θεοῦ τάδε μαίνεται, ἀλλά τις ἄγχι 5.186 ἕστηκʼ ἀθανάτων νεφέλῃ εἰλυμένος ὤμους, 5.187 ὃς τούτου βέλος ὠκὺ κιχήμενον ἔτραπεν ἄλλῃ.
5.247 Αἰνείας δʼ υἱὸς μὲν ἀμύμονος Ἀγχίσαο
5.302 σμερδαλέα ἰάχων· ὃ δὲ χερμάδιον λάβε χειρὶ 5.303 Τυδεΐδης μέγα ἔργον ὃ οὐ δύο γʼ ἄνδρε φέροιεν, 5.304 οἷοι νῦν βροτοί εἰσʼ· ὃ δέ μιν ῥέα πάλλε καὶ οἶος.
5.307 θλάσσε δέ οἱ κοτύλην, πρὸς δʼ ἄμφω ῥῆξε τένοντε·
5.311 καί νύ κεν ἔνθʼ ἀπόλοιτο ἄναξ ἀνδρῶν Αἰνείας, 5.312 εἰ μὴ ἄρʼ ὀξὺ νόησε Διὸς θυγάτηρ Ἀφροδίτη 5.313 μήτηρ, ἥ μιν ὑπʼ Ἀγχίσῃ τέκε βουκολέοντι· 5.314 ἀμφὶ δʼ ἑὸν φίλον υἱὸν ἐχεύατο πήχεε λευκώ, 5.315 πρόσθε δέ οἱ πέπλοιο φαεινοῦ πτύγμα κάλυψεν 5.316 ἕρκος ἔμεν βελέων, μή τις Δαναῶν ταχυπώλων 5.317 χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο. 5.318 ἣ μὲν ἑὸν φίλον υἱὸν ὑπεξέφερεν πολέμοιο· 5.319 οὐδʼ υἱὸς Καπανῆος ἐλήθετο συνθεσιάων 5.320 τάων ἃς ἐπέτελλε βοὴν ἀγαθὸς Διομήδης, 5.321 ἀλλʼ ὅ γε τοὺς μὲν ἑοὺς ἠρύκακε μώνυχας ἵππους 5.322 νόσφιν ἀπὸ φλοίσβου ἐξ ἄντυγος ἡνία τείνας, 5.323 Αἰνείαο δʼ ἐπαΐξας καλλίτριχας ἵππους 5.324 ἐξέλασε Τρώων μετʼ ἐϋκνήμιδας Ἀχαιούς. 5.325 δῶκε δὲ Δηϊπύλῳ ἑτάρῳ φίλῳ, ὃν περὶ πάσης 5.326 τῖεν ὁμηλικίης ὅτι οἱ φρεσὶν ἄρτια ᾔδη, 5.327 νηυσὶν ἔπι γλαφυρῇσιν ἐλαυνέμεν· αὐτὰρ ὅ γʼ ἥρως 5.328 ὧν ἵππων ἐπιβὰς ἔλαβʼ ἡνία σιγαλόεντα, 5.329 αἶψα δὲ Τυδεΐδην μέθεπε κρατερώνυχας ἵππους 5.330 ἐμμεμαώς· ὃ δὲ Κύπριν ἐπῴχετο νηλέϊ χαλκῷ 5.331 γιγνώσκων ὅ τʼ ἄναλκις ἔην θεός, οὐδὲ θεάων 5.332 τάων αἵ τʼ ἀνδρῶν πόλεμον κάτα κοιρανέουσιν, 5.333 οὔτʼ ἄρʼ Ἀθηναίη οὔτε πτολίπορθος Ἐνυώ. 5.334 ἀλλʼ ὅτε δή ῥʼ ἐκίχανε πολὺν καθʼ ὅμιλον ὀπάζων, 5.335 ἔνθʼ ἐπορεξάμενος μεγαθύμου Τυδέος υἱὸς 5.336 ἄκρην οὔτασε χεῖρα μετάλμενος ὀξέϊ δουρὶ 5.337 ἀβληχρήν· εἶθαρ δὲ δόρυ χροὸς ἀντετόρησεν 5.338 ἀμβροσίου διὰ πέπλου, ὅν οἱ Χάριτες κάμον αὐταί, 5.339 πρυμνὸν ὕπερ θέναρος· ῥέε δʼ ἄμβροτον αἷμα θεοῖο 5.340 ἰχώρ, οἷός πέρ τε ῥέει μακάρεσσι θεοῖσιν· 5.341 οὐ γὰρ σῖτον ἔδουσʼ, οὐ πίνουσʼ αἴθοπα οἶνον, 5.342 τοὔνεκʼ ἀναίμονές εἰσι καὶ ἀθάνατοι καλέονται. 5.343 ἣ δὲ μέγα ἰάχουσα ἀπὸ ἕο κάββαλεν υἱόν· 5.344 καὶ τὸν μὲν μετὰ χερσὶν ἐρύσατο Φοῖβος Ἀπόλλων 5.345 κυανέῃ νεφέλῃ, μή τις Δαναῶν ταχυπώλων 5.346 χαλκὸν ἐνὶ στήθεσσι βαλὼν ἐκ θυμὸν ἕλοιτο· 5.347 τῇ δʼ ἐπὶ μακρὸν ἄϋσε βοὴν ἀγαθὸς Διομήδης· 5.348 εἶκε Διὸς θύγατερ πολέμου καὶ δηϊοτῆτος· 5.349 ἦ οὐχ ἅλις ὅττι γυναῖκας ἀνάλκιδας ἠπεροπεύεις; 5.350 εἰ δὲ σύ γʼ ἐς πόλεμον πωλήσεαι, ἦ τέ σʼ ὀΐω 5.351 ῥιγήσειν πόλεμόν γε καὶ εἴ χʼ ἑτέρωθι πύθηαι. 5.352 ὣς ἔφαθʼ, ἣ δʼ ἀλύουσʼ ἀπεβήσετο, τείρετο δʼ αἰνῶς· 5.353 τὴν μὲν ἄρʼ Ἶρις ἑλοῦσα ποδήνεμος ἔξαγʼ ὁμίλου 5.354 ἀχθομένην ὀδύνῃσι, μελαίνετο δὲ χρόα καλόν. 5.355 εὗρεν ἔπειτα μάχης ἐπʼ ἀριστερὰ θοῦρον Ἄρηα 5.356 ἥμενον· ἠέρι δʼ ἔγχος ἐκέκλιτο καὶ ταχέʼ ἵππω· 5.357 ἣ δὲ γνὺξ ἐριποῦσα κασιγνήτοιο φίλοιο 5.358 πολλὰ λισσομένη χρυσάμπυκας ᾔτεεν ἵππους· 5.359 φίλε κασίγνητε κόμισαί τέ με δός τέ μοι ἵππους, 5.360 ὄφρʼ ἐς Ὄλυμπον ἵκωμαι ἵνʼ ἀθανάτων ἕδος ἐστί. 5.361 λίην ἄχθομαι ἕλκος ὅ με βροτὸς οὔτασεν ἀνὴρ 5.362 Τυδεΐδης, ὃς νῦν γε καὶ ἂν Διὶ πατρὶ μάχοιτο. 5.363 ὣς φάτο, τῇ δʼ ἄρʼ Ἄρης δῶκε χρυσάμπυκας ἵππους· 5.364 ἣ δʼ ἐς δίφρον ἔβαινεν ἀκηχεμένη φίλον ἦτορ, 5.365 πὰρ δέ οἱ Ἶρις ἔβαινε καὶ ἡνία λάζετο χερσί, 5.366 μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην. 5.367 αἶψα δʼ ἔπειθʼ ἵκοντο θεῶν ἕδος αἰπὺν Ὄλυμπον· 5.368 ἔνθʼ ἵππους ἔστησε ποδήνεμος ὠκέα Ἶρις 5.369 λύσασʼ ἐξ ὀχέων, παρὰ δʼ ἀμβρόσιον βάλεν εἶδαρ· 5.370 ἣ δʼ ἐν γούνασι πῖπτε Διώνης δῖʼ Ἀφροδίτη 5.371 μητρὸς ἑῆς· ἣ δʼ ἀγκὰς ἐλάζετο θυγατέρα ἥν, 5.372 χειρί τέ μιν κατέρεξεν ἔπος τʼ ἔφατʼ ἐκ τʼ ὀνόμαζε· 5.373 τίς νύ σε τοιάδʼ ἔρεξε φίλον τέκος Οὐρανιώνων 5.374 μαψιδίως, ὡς εἴ τι κακὸν ῥέζουσαν ἐνωπῇ; 5.375 τὴν δʼ ἠμείβετʼ ἔπειτα φιλομμειδὴς Ἀφροδίτη· 5.376 οὖτά με Τυδέος υἱὸς ὑπέρθυμος Διομήδης, 5.377 οὕνεκʼ ἐγὼ φίλον υἱὸν ὑπεξέφερον πολέμοιο 5.378 Αἰνείαν, ὃς ἐμοὶ πάντων πολὺ φίλτατός ἐστιν. 5.379 οὐ γὰρ ἔτι Τρώων καὶ Ἀχαιῶν φύλοπις αἰνή, 5.380 ἀλλʼ ἤδη Δαναοί γε καὶ ἀθανάτοισι μάχονται. 5.381 τὴν δʼ ἠμείβετʼ ἔπειτα Διώνη, δῖα θεάων· 5.382 τέτλαθι τέκνον ἐμόν, καὶ ἀνάσχεο κηδομένη περ· 5.383 πολλοὶ γὰρ δὴ τλῆμεν Ὀλύμπια δώματʼ ἔχοντες 5.384 ἐξ ἀνδρῶν χαλέπʼ ἄλγεʼ ἐπʼ ἀλλήλοισι τιθέντες. 5.385 τλῆ μὲν Ἄρης ὅτε μιν Ὦτος κρατερός τʼ Ἐφιάλτης 5.386 παῖδες Ἀλωῆος, δῆσαν κρατερῷ ἐνὶ δεσμῷ· 5.387 χαλκέῳ δʼ ἐν κεράμῳ δέδετο τρισκαίδεκα μῆνας· 5.388 καί νύ κεν ἔνθʼ ἀπόλοιτο Ἄρης ἆτος πολέμοιο, 5.389 εἰ μὴ μητρυιὴ περικαλλὴς Ἠερίβοια 5.390 Ἑρμέᾳ ἐξήγγειλεν· ὃ δʼ ἐξέκλεψεν Ἄρηα 5.391 ἤδη τειρόμενον, χαλεπὸς δέ ἑ δεσμὸς ἐδάμνα. 5.392 τλῆ δʼ Ἥρη, ὅτε μιν κρατερὸς πάϊς Ἀμφιτρύωνος 5.393 δεξιτερὸν κατὰ μαζὸν ὀϊστῷ τριγλώχινι 5.394 βεβλήκει· τότε καί μιν ἀνήκεστον λάβεν ἄλγος. 5.395 τλῆ δʼ Ἀΐδης ἐν τοῖσι πελώριος ὠκὺν ὀϊστόν, 5.396 εὖτέ μιν ωὐτὸς ἀνὴρ υἱὸς Διὸς αἰγιόχοιο 5.397 ἐν Πύλῳ ἐν νεκύεσσι βαλὼν ὀδύνῃσιν ἔδωκεν· 5.398 αὐτὰρ ὃ βῆ πρὸς δῶμα Διὸς καὶ μακρὸν Ὄλυμπον 5.399 κῆρ ἀχέων ὀδύνῃσι πεπαρμένος· αὐτὰρ ὀϊστὸς 5.400 ὤμῳ ἔνι στιβαρῷ ἠλήλατο, κῆδε δὲ θυμόν. 5.401 τῷ δʼ ἐπὶ Παιήων ὀδυνήφατα φάρμακα πάσσων 5.402 ἠκέσατʼ· οὐ μὲν γάρ τι καταθνητός γε τέτυκτο. 5.403 σχέτλιος ὀβριμοεργὸς ὃς οὐκ ὄθετʼ αἴσυλα ῥέζων, 5.404 ὃς τόξοισιν ἔκηδε θεοὺς οἳ Ὄλυμπον ἔχουσι. 5.405 σοὶ δʼ ἐπὶ τοῦτον ἀνῆκε θεὰ γλαυκῶπις Ἀθήνη· 5.406 νήπιος, οὐδὲ τὸ οἶδε κατὰ φρένα Τυδέος υἱὸς 5.407 ὅττι μάλʼ οὐ δηναιὸς ὃς ἀθανάτοισι μάχηται, 5.408 οὐδέ τί μιν παῖδες ποτὶ γούνασι παππάζουσιν 5.409 ἐλθόντʼ ἐκ πολέμοιο καὶ αἰνῆς δηϊοτῆτος. 5.410 τὼ νῦν Τυδεΐδης, εἰ καὶ μάλα καρτερός ἐστι, 5.411 φραζέσθω μή τίς οἱ ἀμείνων σεῖο μάχηται, 5.412 μὴ δὴν Αἰγιάλεια περίφρων Ἀδρηστίνη 5.413 ἐξ ὕπνου γοόωσα φίλους οἰκῆας ἐγείρῃ 5.414 κουρίδιον ποθέουσα πόσιν τὸν ἄριστον Ἀχαιῶν 5.415 ἰφθίμη ἄλοχος Διομήδεος ἱπποδάμοιο. 5.416 ἦ ῥα καὶ ἀμφοτέρῃσιν ἀπʼ ἰχῶ χειρὸς ὀμόργνυ· 5.417 ἄλθετο χείρ, ὀδύναι δὲ κατηπιόωντο βαρεῖαι. 5.418 αἳ δʼ αὖτʼ εἰσορόωσαι Ἀθηναίη τε καὶ Ἥρη 5.419 κερτομίοις ἐπέεσσι Δία Κρονίδην ἐρέθιζον. 5.420 τοῖσι δὲ μύθων ἦρχε θεὰ γλαυκῶπις Ἀθήνη· 5.421 Ζεῦ πάτερ ἦ ῥά τί μοι κεχολώσεαι ὅττι κεν εἴπω; 5.422 ἦ μάλα δή τινα Κύπρις Ἀχαιϊάδων ἀνιεῖσα 5.423 Τρωσὶν ἅμα σπέσθαι, τοὺς νῦν ἔκπαγλα φίλησε, 5.424 τῶν τινα καρρέζουσα Ἀχαιϊάδων ἐϋπέπλων 5.425 πρὸς χρυσῇ περόνῃ καταμύξατο χεῖρα ἀραιήν. 5.426 ὣς φάτο, μείδησεν δὲ πατὴρ ἀνδρῶν τε θεῶν τε, 5.427 καί ῥα καλεσσάμενος προσέφη χρυσῆν Ἀφροδίτην· 5.428 οὔ τοι τέκνον ἐμὸν δέδοται πολεμήϊα ἔργα, 5.429 ἀλλὰ σύ γʼ ἱμερόεντα μετέρχεο ἔργα γάμοιο, 5.430 ταῦτα δʼ Ἄρηϊ θοῷ καὶ Ἀθήνῃ πάντα μελήσει.
5.432 Αἰνείᾳ δʼ ἐπόρουσε βοὴν ἀγαθὸς Διομήδης, 5.433 γιγνώσκων ὅ οἱ αὐτὸς ὑπείρεχε χεῖρας Ἀπόλλων· 5.434 ἀλλʼ ὅ γʼ ἄρʼ οὐδὲ θεὸν μέγαν ἅζετο, ἵετο δʼ αἰεὶ 5.435 Αἰνείαν κτεῖναι καὶ ἀπὸ κλυτὰ τεύχεα δῦσαι. 5.436 τρὶς μὲν ἔπειτʼ ἐπόρουσε κατακτάμεναι μενεαίνων, 5.437 τρὶς δέ οἱ ἐστυφέλιξε φαεινὴν ἀσπίδʼ Ἀπόλλων· 5.438 ἀλλʼ ὅτε δὴ τὸ τέταρτον ἐπέσσυτο δαίμονι ἶσος, 5.439 δεινὰ δʼ ὁμοκλήσας προσέφη ἑκάεργος Ἀπόλλων· 5.440 φράζεο Τυδεΐδη καὶ χάζεο, μηδὲ θεοῖσιν 5.441 ἶσʼ ἔθελε φρονέειν, ἐπεὶ οὔ ποτε φῦλον ὁμοῖον 5.442 ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τʼ ἀνθρώπων.
5.451 ἀμφὶ δʼ ἄρʼ εἰδώλῳ Τρῶες καὶ δῖοι Ἀχαιοὶ 5.452 δῄουν ἀλλήλων ἀμφὶ στήθεσσι βοείας
5.732 ἵππους ὠκύποδας, μεμαυῖʼ ἔριδος καὶ ἀϋτῆς.
5.784 ἔνθα στᾶσʼ ἤϋσε θεὰ λευκώλενος Ἥρη
5.832 ὃς πρῴην μὲν ἐμοί τε καὶ Ἥρῃ στεῦτʼ ἀγορεύων
5.846 ὡς δὲ ἴδε βροτολοιγὸς Ἄρης Διομήδεα δῖον, 5.847 ἤτοι ὃ μὲν Περίφαντα πελώριον αὐτόθʼ ἔασε 5.848 κεῖσθαι ὅθι πρῶτον κτείνων ἐξαίνυτο θυμόν, 5.849 αὐτὰρ ὃ βῆ ῥʼ ἰθὺς Διομήδεος ἱπποδάμοιο. 5.850 οἳ δʼ ὅτε δὴ σχεδὸν ἦσαν ἐπʼ ἀλλήλοισιν ἰόντες, 5.851 πρόσθεν Ἄρης ὠρέξαθʼ ὑπὲρ ζυγὸν ἡνία θʼ ἵππων 5.852 ἔγχεϊ χαλκείῳ μεμαὼς ἀπὸ θυμὸν ἑλέσθαι· 5.853 καὶ τό γε χειρὶ λαβοῦσα θεὰ γλαυκῶπις Ἀθήνη 5.854 ὦσεν ὑπὲκ δίφροιο ἐτώσιον ἀϊχθῆναι. 5.855 δεύτερος αὖθʼ ὡρμᾶτο βοὴν ἀγαθὸς Διομήδης 5.856 ἔγχεϊ χαλκείῳ· ἐπέρεισε δὲ Παλλὰς Ἀθήνη 5.857 νείατον ἐς κενεῶνα ὅθι ζωννύσκετο μίτρῃ· 5.858 τῇ ῥά μιν οὖτα τυχών, διὰ δὲ χρόα καλὸν ἔδαψεν, 5.859 ἐκ δὲ δόρυ σπάσεν αὖτις· ὃ δʼ ἔβραχε χάλκεος Ἄρης 5.860 ὅσσόν τʼ ἐννεάχιλοι ἐπίαχον ἢ δεκάχιλοι 5.861 ἀνέρες ἐν πολέμῳ ἔριδα ξυνάγοντες Ἄρηος. 5.862 τοὺς δʼ ἄρʼ ὑπὸ τρόμος εἷλεν Ἀχαιούς τε Τρῶάς τε 5.863 δείσαντας· τόσον ἔβραχʼ Ἄρης ἆτος πολέμοιο.
5.881 ἣ νῦν Τυδέος υἱὸν ὑπερφίαλον Διομήδεα
5.892 μητρός τοι μένος ἐστὶν ἀάσχετον οὐκ ἐπιεικτὸν 5.893 Ἥρης· τὴν μὲν ἐγὼ σπουδῇ δάμνημʼ ἐπέεσσι·
5.902 ὡς δʼ ὅτʼ ὀπὸς γάλα λευκὸν ἐπειγόμενος συνέπηξεν 5.903 ὑγρὸν ἐόν, μάλα δʼ ὦκα περιτρέφεται κυκόωντι, 5.904 ὣς ἄρα καρπαλίμως ἰήσατο θοῦρον Ἄρηα.
5.906 πὰρ δὲ Διὶ Κρονίωνι καθέζετο κύδεϊ γαίων.
5.908 Ἥρη τʼ Ἀργείη καὶ Ἀλαλκομενηῒς Ἀθήνη
6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·
6.356 εἵνεκʼ ἐμεῖο κυνὸς καὶ Ἀλεξάνδρου ἕνεκʼ ἄτης,
6.492 ἔργον ἐποίχεσθαι· πόλεμος δʼ ἄνδρεσσι μελήσει 6.493 πᾶσι, μάλιστα δʼ ἐμοί, τοὶ Ἰλίῳ ἐγγεγάασιν.
9.390 ἔργα δʼ Ἀθηναίῃ γλαυκώπιδι ἰσοφαρίζοι·
9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται·
14.153 Ἥρη δʼ εἰσεῖδε χρυσόθρονος ὀφθαλμοῖσι 14.154 στᾶσʼ ἐξ Οὐλύμποιο ἀπὸ ῥίου· αὐτίκα δʼ ἔγνω 14.155 τὸν μὲν ποιπνύοντα μάχην ἀνὰ κυδιάνειραν 14.156 αὐτοκασίγνητον καὶ δαέρα, χαῖρε δὲ θυμῷ· 14.157 Ζῆνα δʼ ἐπʼ ἀκροτάτης κορυφῆς πολυπίδακος Ἴδης 14.158 ἥμενον εἰσεῖδε, στυγερὸς δέ οἱ ἔπλετο θυμῷ. 14.159 μερμήριξε δʼ ἔπειτα βοῶπις πότνια Ἥρη 14.160 ὅππως ἐξαπάφοιτο Διὸς νόον αἰγιόχοιο· 14.161 ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλὴ 14.162 ἐλθεῖν εἰς Ἴδην εὖ ἐντύνασαν ἓ αὐτήν, 14.163 εἴ πως ἱμείραιτο παραδραθέειν φιλότητι 14.164 ᾗ χροιῇ, τῷ δʼ ὕπνον ἀπήμονά τε λιαρόν τε 14.165 χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι. 14.166 βῆ δʼ ἴμεν ἐς θάλαμον, τόν οἱ φίλος υἱὸς ἔτευξεν 14.167 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσε 14.168 κληῗδι κρυπτῇ, τὴν δʼ οὐ θεὸς ἄλλος ἀνῷγεν· 14.169 ἔνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς. 14.170 ἀμβροσίῃ μὲν πρῶτον ἀπὸ χροὸς ἱμερόεντος 14.171 λύματα πάντα κάθηρεν, ἀλείψατο δὲ λίπʼ ἐλαίῳ 14.172 ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν· 14.173 τοῦ καὶ κινυμένοιο Διὸς κατὰ χαλκοβατὲς δῶ 14.174 ἔμπης ἐς γαῖάν τε καὶ οὐρανὸν ἵκετʼ ἀϋτμή. 14.175 τῷ ῥʼ ἥ γε χρόα καλὸν ἀλειψαμένη ἰδὲ χαίτας 14.176 πεξαμένη χερσὶ πλοκάμους ἔπλεξε φαεινοὺς 14.177 καλοὺς ἀμβροσίους ἐκ κράατος ἀθανάτοιο. 14.178 ἀμφὶ δʼ ἄρʼ ἀμβρόσιον ἑανὸν ἕσαθʼ, ὅν οἱ Ἀθήνη 14.179 ἔξυσʼ ἀσκήσασα, τίθει δʼ ἐνὶ δαίδαλα πολλά· 14.180 χρυσείῃς δʼ ἐνετῇσι κατὰ στῆθος περονᾶτο. 14.181 ζώσατο δὲ ζώνῃ ἑκατὸν θυσάνοις ἀραρυίῃ, 14.182 ἐν δʼ ἄρα ἕρματα ἧκεν ἐϋτρήτοισι λοβοῖσι 14.183 τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή. 14.184 κρηδέμνῳ δʼ ἐφύπερθε καλύψατο δῖα θεάων 14.185 καλῷ νηγατέῳ· λευκὸν δʼ ἦν ἠέλιος ὥς· 14.186 ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα. 14.187 αὐτὰρ ἐπεὶ δὴ πάντα περὶ χροῒ θήκατο κόσμον 14.188 βῆ ῥʼ ἴμεν ἐκ θαλάμοιο, καλεσσαμένη δʼ Ἀφροδίτην 14.189 τῶν ἄλλων ἀπάνευθε θεῶν πρὸς μῦθον ἔειπε· 14.190 ἦ ῥά νύ μοί τι πίθοιο φίλον τέκος ὅττί κεν εἴπω, 14.191 ἦέ κεν ἀρνήσαιο κοτεσσαμένη τό γε θυμῷ, 14.192 οὕνεκʼ ἐγὼ Δαναοῖσι, σὺ δὲ Τρώεσσιν ἀρήγεις; 14.193 τὴν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη· 14.194 Ἥρη πρέσβα θεὰ θύγατερ μεγάλοιο Κρόνοιο 14.195 αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196 εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν. 14.197 τὴν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.198 δὸς νῦν μοι φιλότητα καὶ ἵμερον, ᾧ τε σὺ πάντας 14.199 δαμνᾷ ἀθανάτους ἠδὲ θνητοὺς ἀνθρώπους. 14.200 εἶμι γὰρ ὀψομένη πολυφόρβου πείρατα γαίης, 14.201 Ὠκεανόν τε θεῶν γένεσιν καὶ μητέρα Τηθύν, 14.202 οἵ μʼ ἐν σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον 14.203 δεξάμενοι Ῥείας, ὅτε τε Κρόνον εὐρύοπα Ζεὺς 14.204 γαίης νέρθε καθεῖσε καὶ ἀτρυγέτοιο θαλάσσης· 14.205 τοὺς εἶμʼ ὀψομένη, καί σφʼ ἄκριτα νείκεα λύσω· 14.206 ἤδη γὰρ δηρὸν χρόνον ἀλλήλων ἀπέχονται 14.207 εὐνῆς καὶ φιλότητος, ἐπεὶ χόλος ἔμπεσε θυμῷ. 14.208 εἰ κείνω ἐπέεσσι παραιπεπιθοῦσα φίλον κῆρ 14.209 εἰς εὐνὴν ἀνέσαιμι ὁμωθῆναι φιλότητι, 14.210 αἰεί κέ σφι φίλη τε καὶ αἰδοίη καλεοίμην. 14.211 τὴν δʼ αὖτε προσέειπε φιλομειδὴς Ἀφροδίτη· 14.212 οὐκ ἔστʼ οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι· 14.213 Ζηνὸς γὰρ τοῦ ἀρίστου ἐν ἀγκοίνῃσιν ἰαύεις. 14.214 ἦ, καὶ ἀπὸ στήθεσφιν ἐλύσατο κεστὸν ἱμάντα 14.215 ποικίλον, ἔνθα δέ οἱ θελκτήρια πάντα τέτυκτο· 14.216 ἔνθʼ ἔνι μὲν φιλότης, ἐν δʼ ἵμερος, ἐν δʼ ὀαριστὺς 14.217 πάρφασις, ἥ τʼ ἔκλεψε νόον πύκα περ φρονεόντων. 14.218 τόν ῥά οἱ ἔμβαλε χερσὶν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε· 14.219 τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ 14.220 ποικίλον, ᾧ ἔνι πάντα τετεύχαται· οὐδέ σέ φημι 14.221 ἄπρηκτόν γε νέεσθαι, ὅ τι φρεσὶ σῇσι μενοινᾷς. 14.222 ὣς φάτο, μείδησεν δὲ βοῶπις πότνια Ἥρη, 14.223 μειδήσασα δʼ ἔπειτα ἑῷ ἐγκάτθετο κόλπῳ. 14.224 ἣ μὲν ἔβη πρὸς δῶμα Διὸς θυγάτηρ Ἀφροδίτη, 14.225 Ἥρη δʼ ἀΐξασα λίπεν ῥίον Οὐλύμποιο, 14.226 Πιερίην δʼ ἐπιβᾶσα καὶ Ἠμαθίην ἐρατεινὴν 14.227 σεύατʼ ἐφʼ ἱπποπόλων Θρῃκῶν ὄρεα νιφόεντα 14.228 ἀκροτάτας κορυφάς· οὐδὲ χθόνα μάρπτε ποδοῖιν· 14.229 ἐξ Ἀθόω δʼ ἐπὶ πόντον ἐβήσετο κυμαίνοντα, 14.230 Λῆμνον δʼ εἰσαφίκανε πόλιν θείοιο Θόαντος. 14.231 ἔνθʼ Ὕπνῳ ξύμβλητο κασιγνήτῳ Θανάτοιο, 14.232 ἔν τʼ ἄρα οἱ φῦ χειρὶ ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.233 Ὕπνε ἄναξ πάντων τε θεῶν πάντων τʼ ἀνθρώπων, 14.234 ἠμὲν δή ποτʼ ἐμὸν ἔπος ἔκλυες, ἠδʼ ἔτι καὶ νῦν 14.235 πείθευ· ἐγὼ δέ κέ τοι ἰδέω χάριν ἤματα πάντα. 14.236 κοίμησόν μοι Ζηνὸς ὑπʼ ὀφρύσιν ὄσσε φαεινὼ 14.237 αὐτίκʼ ἐπεί κεν ἐγὼ παραλέξομαι ἐν φιλότητι. 14.238 δῶρα δέ τοι δώσω καλὸν θρόνον ἄφθιτον αἰεὶ 14.239 χρύσεον· Ἥφαιστος δέ κʼ ἐμὸς πάϊς ἀμφιγυήεις 14.240 τεύξειʼ ἀσκήσας, ὑπὸ δὲ θρῆνυν ποσὶν ἥσει, 14.241 τῷ κεν ἐπισχοίης λιπαροὺς πόδας εἰλαπινάζων. 14.242 τὴν δʼ ἀπαμειβόμενος προσεφώνεε νήδυμος Ὕπνος· 14.244 ἄλλον μέν κεν ἔγωγε θεῶν αἰειγενετάων 14.245 ῥεῖα κατευνήσαιμι, καὶ ἂν ποταμοῖο ῥέεθρα 14.246 Ὠκεανοῦ, ὅς περ γένεσις πάντεσσι τέτυκται· 14.247 Ζηνὸς δʼ οὐκ ἂν ἔγωγε Κρονίονος ἆσσον ἱκοίμην 14.248 οὐδὲ κατευνήσαιμʼ, ὅτε μὴ αὐτός γε κελεύοι. 14.249 ἤδη γάρ με καὶ ἄλλο τεὴ ἐπίνυσσεν ἐφετμὴ 14.250 ἤματι τῷ ὅτε κεῖνος ὑπέρθυμος Διὸς υἱὸς 14.251 ἔπλεεν Ἰλιόθεν Τρώων πόλιν ἐξαλαπάξας. 14.252 ἤτοι ἐγὼ μὲν ἔλεξα Διὸς νόον αἰγιόχοιο 14.253 νήδυμος ἀμφιχυθείς· σὺ δέ οἱ κακὰ μήσαο θυμῷ 14.254 ὄρσασʼ ἀργαλέων ἀνέμων ἐπὶ πόντον ἀήτας,
14.260 τὴν ἱκόμην φεύγων, ὃ δʼ ἐπαύσατο χωόμενός περ. 14.261 ἅζετο γὰρ μὴ Νυκτὶ θοῇ ἀποθύμια ἕρδοι. 14.262 νῦν αὖ τοῦτό μʼ ἄνωγας ἀμήχανον ἄλλο τελέσσαι. 14.263 τὸν δʼ αὖτε προσέειπε βοῶπις πότνια Ἥρη· 14.264 Ὕπνε τί ἢ δὲ σὺ ταῦτα μετὰ φρεσὶ σῇσι μενοινᾷς; 14.265 ἦ φῂς ὣς Τρώεσσιν ἀρηξέμεν εὐρύοπα Ζῆν 14.266 ὡς Ἡρακλῆος περιχώσατο παῖδος ἑοῖο; 14.267 ἀλλʼ ἴθʼ, ἐγὼ δέ κέ τοι Χαρίτων μίαν ὁπλοτεράων 14.268 δώσω ὀπυιέμεναι καὶ σὴν κεκλῆσθαι ἄκοιτιν.' '14.270 ὣς φάτο, χήρατο δʼ Ὕπνος, ἀμειβόμενος δὲ προσηύδα· 14.271 ἄγρει νῦν μοι ὄμοσσον ἀάατον Στυγὸς ὕδωρ, 14.272 χειρὶ δὲ τῇ ἑτέρῃ μὲν ἕλε χθόνα πουλυβότειραν, 14.273 τῇ δʼ ἑτέρῃ ἅλα μαρμαρέην, ἵνα νῶϊν ἅπαντες 14.274 μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες, 14.275 ἦ μὲν ἐμοὶ δώσειν Χαρίτων μίαν ὁπλοτεράων 14.276 Πασιθέην, ἧς τʼ αὐτὸς ἐέλδομαι ἤματα πάντα. 14.277 ὣς ἔφατʼ, οὐδʼ ἀπίθησε θεὰ λευκώλενος Ἥρη, 14.278 ὄμνυε δʼ ὡς ἐκέλευε, θεοὺς δʼ ὀνόμηνεν ἅπαντας 14.279 τοὺς ὑποταρταρίους οἳ Τιτῆνες καλέονται. 14.280 αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον, 14.281 τὼ βήτην Λήμνου τε καὶ Ἴμβρου ἄστυ λιπόντε 14.282 ἠέρα ἑσσαμένω ῥίμφα πρήσσοντε κέλευθον. 14.283 Ἴδην δʼ ἱκέσθην πολυπίδακα μητέρα θηρῶν 14.284 Λεκτόν, ὅθι πρῶτον λιπέτην ἅλα· τὼ δʼ ἐπὶ χέρσου 14.285 βήτην, ἀκροτάτη δὲ ποδῶν ὕπο σείετο ὕλη. 14.286 ἔνθʼ Ὕπνος μὲν ἔμεινε πάρος Διὸς ὄσσε ἰδέσθαι 14.287 εἰς ἐλάτην ἀναβὰς περιμήκετον, ἣ τότʼ ἐν Ἴδῃ 14.288 μακροτάτη πεφυυῖα διʼ ἠέρος αἰθέρʼ ἵκανεν· 14.289 ἔνθʼ ἧστʼ ὄζοισιν πεπυκασμένος εἰλατίνοισιν 14.290 ὄρνιθι λιγυρῇ ἐναλίγκιος, ἥν τʼ ἐν ὄρεσσι 14.291 χαλκίδα κικλήσκουσι θεοί, ἄνδρες δὲ κύμινδιν. 14.292 Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον 14.293 Ἴδης ὑψηλῆς· ἴδε δὲ νεφεληγερέτα Ζεύς. 14.294 ὡς δʼ ἴδεν, ὥς μιν ἔρως πυκινὰς φρένας ἀμφεκάλυψεν, 14.295 οἷον ὅτε πρῶτόν περ ἐμισγέσθην φιλότητι 14.296 εἰς εὐνὴν φοιτῶντε, φίλους λήθοντε τοκῆας. 14.297 στῆ δʼ αὐτῆς προπάροιθεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν· 14.298 Ἥρη πῇ μεμαυῖα κατʼ Οὐλύμπου τόδʼ ἱκάνεις; 14.299 ἵπποι δʼ οὐ παρέασι καὶ ἅρματα τῶν κʼ ἐπιβαίης. 14.300 τὸν δὲ δολοφρονέουσα προσηύδα πότνια Ἥρη· 14.301 ἔρχομαι ὀψομένη πολυφόρβου πείρατα γαίης, 14.303 οἵ με σφοῖσι δόμοισιν ἐῢ τρέφον ἠδʼ ἀτίταλλον· 14.307 ἵπποι δʼ ἐν πρυμνωρείῃ πολυπίδακος Ἴδης 14.308 ἑστᾶσʼ, οἵ μʼ οἴσουσιν ἐπὶ τραφερήν τε καὶ ὑγρήν. 14.309 νῦν δὲ σεῦ εἵνεκα δεῦρο κατʼ Οὐλύμπου τόδʼ ἱκάνω, 14.310 μή πώς μοι μετέπειτα χολώσεαι, αἴ κε σιωπῇ 14.311 οἴχωμαι πρὸς δῶμα βαθυρρόου Ὠκεανοῖο. 14.312 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.313 Ἥρη κεῖσε μὲν ἔστι καὶ ὕστερον ὁρμηθῆναι, 14.314 νῶϊ δʼ ἄγʼ ἐν φιλότητι τραπείομεν εὐνηθέντε. 14.315 οὐ γάρ πώ ποτέ μʼ ὧδε θεᾶς ἔρος οὐδὲ γυναικὸς 14.316 θυμὸν ἐνὶ στήθεσσι περιπροχυθεὶς ἐδάμασσεν, 14.317 οὐδʼ ὁπότʼ ἠρασάμην Ἰξιονίης ἀλόχοιο, 14.318 ἣ τέκε Πειρίθοον θεόφιν μήστωρʼ ἀτάλαντον· 14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, 14.320 ἣ τέκε Περσῆα πάντων ἀριδείκετον ἀνδρῶν· 14.321 οὐδʼ ὅτε Φοίνικος κούρης τηλεκλειτοῖο, 14.322 ἣ τέκε μοι Μίνων τε καὶ ἀντίθεον Ῥαδάμανθυν· 14.323 οὐδʼ ὅτε περ Σεμέλης οὐδʼ Ἀλκμήνης ἐνὶ Θήβῃ, 14.324 ἥ ῥʼ Ἡρακλῆα κρατερόφρονα γείνατο παῖδα· 14.325 ἣ δὲ Διώνυσον Σεμέλη τέκε χάρμα βροτοῖσιν· 14.326 οὐδʼ ὅτε Δήμητρος καλλιπλοκάμοιο ἀνάσσης, 14.327 οὐδʼ ὁπότε Λητοῦς ἐρικυδέος, οὐδὲ σεῦ αὐτῆς, 14.328 ὡς σέο νῦν ἔραμαι καί με γλυκὺς ἵμερος αἱρεῖ. 14.330 αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. 14.331 εἰ νῦν ἐν φιλότητι λιλαίεαι εὐνηθῆναι 14.332 Ἴδης ἐν κορυφῇσι, τὰ δὲ προπέφανται ἅπαντα· 14.333 πῶς κʼ ἔοι εἴ τις νῶϊ θεῶν αἰειγενετάων 14.334 εὕδοντʼ ἀθρήσειε, θεοῖσι δὲ πᾶσι μετελθὼν 14.335 πεφράδοι; οὐκ ἂν ἔγωγε τεὸν πρὸς δῶμα νεοίμην 14.336 ἐξ εὐνῆς ἀνστᾶσα, νεμεσσητὸν δέ κεν εἴη. 14.337 ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ, 14.338 ἔστιν τοι θάλαμος, τόν τοι φίλος υἱὸς ἔτευξεν 14.339 Ἥφαιστος, πυκινὰς δὲ θύρας σταθμοῖσιν ἐπῆρσεν· 14.340 ἔνθʼ ἴομεν κείοντες, ἐπεί νύ τοι εὔαδεν εὐνή. 14.341 τὴν δʼ ἀπαμειβόμενος προσέφη νεφεληγερέτα Ζεύς· 14.342 Ἥρη μήτε θεῶν τό γε δείδιθι μήτέ τινʼ ἀνδρῶν 14.343 ὄψεσθαι· τοῖόν τοι ἐγὼ νέφος ἀμφικαλύψω 14.344 χρύσεον· οὐδʼ ἂν νῶϊ διαδράκοι Ἠέλιός περ, 14.345 οὗ τε καὶ ὀξύτατον πέλεται φάος εἰσοράασθαι. 14.346 ἦ ῥα καὶ ἀγκὰς ἔμαρπτε Κρόνου παῖς ἣν παράκοιτιν· 14.347 τοῖσι δʼ ὑπὸ χθὼν δῖα φύεν νεοθηλέα ποίην, 14.348 λωτόν θʼ ἑρσήεντα ἰδὲ κρόκον ἠδʼ ὑάκινθον 14.349 πυκνὸν καὶ μαλακόν, ὃς ἀπὸ χθονὸς ὑψόσʼ ἔεργε. 14.350 τῷ ἔνι λεξάσθην, ἐπὶ δὲ νεφέλην ἕσσαντο 14.351 καλὴν χρυσείην· στιλπναὶ δʼ ἀπέπιπτον ἔερσαι. 14.352 ὣς ὃ μὲν ἀτρέμας εὗδε πατὴρ ἀνὰ Γαργάρῳ ἄκρῳ, 14.353 ὕπνῳ καὶ φιλότητι δαμείς, ἔχε δʼ ἀγκὰς ἄκοιτιν· 14.354 βῆ δὲ θέειν ἐπὶ νῆας Ἀχαιῶν νήδυμος Ὕπνος 14.355 ἀγγελίην ἐρέων γαιηόχῳ ἐννοσιγαίῳ· 14.356 ἀγχοῦ δʼ ἱστάμενος ἔπεα πτερόεντα προσηύδα· 14.357 πρόφρων νῦν Δαναοῖσι Ποσείδαον ἐπάμυνε, 14.358 καί σφιν κῦδος ὄπαζε μίνυνθά περ, ὄφρʼ ἔτι εὕδει 14.359 Ζεύς, ἐπεὶ αὐτῷ ἐγὼ μαλακὸν περὶ κῶμʼ ἐκάλυψα· 14.360 Ἥρη δʼ ἐν φιλότητι παρήπαφεν εὐνηθῆναι.
15.251 καὶ δὴ ἔγωγʼ ἐφάμην νέκυας καὶ δῶμʼ Ἀΐδαο 15.252 ἤματι τῷδʼ ἵξεσθαι, ἐπεὶ φίλον ἄϊον ἦτορ.
16.178 ὅς ῥʼ ἀναφανδὸν ὄπυιε πορὼν ἀπερείσια ἕδνα. 16.179 τῆς δʼ ἑτέρης Εὔδωρος ἀρήϊος ἡγεμόνευε 16.180 παρθένιος, τὸν ἔτικτε χορῷ καλὴ Πολυμήλη 16.181 Φύλαντος θυγάτηρ· τῆς δὲ κρατὺς ἀργεϊφόντης 16.182 ἠράσατʼ, ὀφθαλμοῖσιν ἰδὼν μετὰ μελπομένῃσιν 16.183 ἐν χορῷ Ἀρτέμιδος χρυσηλακάτου κελαδεινῆς. 16.184 αὐτίκα δʼ εἰς ὑπερῷʼ ἀναβὰς παρελέξατο λάθρῃ 16.185 Ἑρμείας ἀκάκητα, πόρεν δέ οἱ ἀγλαὸν υἱὸν 16.186 Εὔδωρον πέρι μὲν θείειν ταχὺν ἠδὲ μαχητήν.
16.707 χάζεο διογενὲς Πατρόκλεες· οὔ νύ τοι αἶσα 16.708 σῷ ὑπὸ δουρὶ πόλιν πέρθαι Τρώων ἀγερώχων, 16.709 οὐδʼ ὑπʼ Ἀχιλλῆος, ὅς περ σέο πολλὸν ἀμείνων.
18.117 οὐδὲ γὰρ οὐδὲ βίη Ἡρακλῆος φύγε κῆρα, 18.118 ὅς περ φίλτατος ἔσκε Διὶ Κρονίωνι ἄνακτι· 18.119 ἀλλά ἑ μοῖρα δάμασσε καὶ ἀργαλέος χόλος Ἥρης.
18.122 καί τινα Τρωϊάδων καὶ Δαρδανίδων βαθυκόλπων
18.168 κρύβδα Διὸς ἄλλων τε θεῶν· πρὸ γὰρ ἧκέ μιν Ἥρη.
18.184 Ἥρη με προέηκε Διὸς κυδρὴ παράκοιτις·
18.432 ἐκ μέν μʼ ἀλλάων ἁλιάων ἀνδρὶ δάμασσεν
18.535 ἐν δʼ Ἔρις ἐν δὲ Κυδοιμὸς ὁμίλεον, ἐν δʼ ὀλοὴ Κήρ,
19.282 Βρισηῒς δʼ ἄρʼ ἔπειτʼ ἰκέλη χρυσέῃ Ἀφροδίτῃ
20.104 ἥρως ἀλλʼ ἄγε καὶ σὺ θεοῖς αἰειγενέτῃσιν 20.105 εὔχεο· καὶ δὲ σέ φασι Διὸς κούρης Ἀφροδίτης 20.106 ἐκγεγάμεν, κεῖνος δὲ χερείονος ἐκ θεοῦ ἐστίν· 20.107 ἣ μὲν γὰρ Διός ἐσθʼ, ἣ δʼ ἐξ ἁλίοιο γέροντος. 20.108 ἀλλʼ ἰθὺς φέρε χαλκὸν ἀτειρέα, μηδέ σε πάμπαν 20.109 λευγαλέοις ἐπέεσσιν ἀποτρεπέτω καὶ ἀρειῇ.
20.208 αὐτὰρ ἐγὼν υἱὸς μεγαλήτορος Ἀγχίσαο
20.231 Τρωὸς δʼ αὖ τρεῖς παῖδες ἀμύμονες ἐξεγένοντο 20.232 Ἶλός τʼ Ἀσσάρακός τε καὶ ἀντίθεος Γανυμήδης, 20.233 ὃς δὴ κάλλιστος γένετο θνητῶν ἀνθρώπων· 20.234 τὸν καὶ ἀνηρείψαντο θεοὶ Διὶ οἰνοχοεύειν 20.235 κάλλεος εἵνεκα οἷο ἵνʼ ἀθανάτοισι μετείη.
20.242 Ζεὺς δʼ ἀρετὴν ἄνδρεσσιν ὀφέλλει τε μινύθει τε
20.321 αὐτίκα τῷ μὲν ἔπειτα κατʼ ὀφθαλμῶν χέεν ἀχλὺν 20.322 Πηλεΐδῃ Ἀχιλῆϊ· ὃ δὲ μελίην εὔχαλκον 20.323 ἀσπίδος ἐξέρυσεν μεγαλήτορος Αἰνείαο· 20.324 καὶ τὴν μὲν προπάροιθε ποδῶν Ἀχιλῆος ἔθηκεν, 20.325 Αἰνείαν δʼ ἔσσευεν ἀπὸ χθονὸς ὑψόσʼ ἀείρας. 20.326 πολλὰς δὲ στίχας ἡρώων, πολλὰς δὲ καὶ ἵππων 20.327 Αἰνείας ὑπερᾶλτο θεοῦ ἀπὸ χειρὸς ὀρούσας, 20.328 ἷξε δʼ ἐπʼ ἐσχατιὴν πολυάϊκος πολέμοιο, 20.329 ἔνθά τε Καύκωνες πόλεμον μέτα θωρήσσοντο.
21.195 οὐδὲ βαθυρρείταο μέγα σθένος Ὠκεανοῖο,
21.284 ὣς φάτο, τῷ δὲ μάλʼ ὦκα Ποσειδάων καὶ Ἀθήνη 21.285 στήτην ἐγγὺς ἰόντε, δέμας δʼ ἄνδρεσσιν ἐΐκτην, 21.286 χειρὶ δὲ χεῖρα λαβόντες ἐπιστώσαντʼ ἐπέεσσι. 21.287 τοῖσι δὲ μύθων ἦρχε Ποσειδάων ἐνοσίχθων· 21.288 Πηλεΐδη μήτʼ ἄρ τι λίην τρέε μήτέ τι τάρβει· 21.289 τοίω γάρ τοι νῶϊ θεῶν ἐπιταρρόθω εἰμὲν 21.290 Ζηνὸς ἐπαινήσαντος ἐγὼ καὶ Παλλὰς Ἀθήνη· 21.291 ὡς οὔ τοι ποταμῷ γε δαμήμεναι αἴσιμόν ἐστιν, 21.292 ἀλλʼ ὅδε μὲν τάχα λωφήσει, σὺ δὲ εἴσεαι αὐτός· 21.293 αὐτάρ τοι πυκινῶς ὑποθησόμεθʼ αἴ κε πίθηαι· 21.294 μὴ πρὶν παύειν χεῖρας ὁμοιΐου πολέμοιο 21.295 πρὶν κατὰ Ἰλιόφι κλυτὰ τείχεα λαὸν ἐέλσαι 21.296 Τρωϊκόν, ὅς κε φύγῃσι· σὺ δʼ Ἕκτορι θυμὸν ἀπούρας 21.297 ἂψ ἐπὶ νῆας ἴμεν· δίδομεν δέ τοι εὖχος ἀρέσθαι. 21.298 τὼ μὲν ἄρʼ ὣς εἰπόντε μετʼ ἀθανάτους ἀπεβήτην·
23.306 Ἀντίλοχʼ ἤτοι μέν σε νέον περ ἐόντʼ ἐφίλησαν 23.307 Ζεύς τε Ποσειδάων τε, καὶ ἱπποσύνας ἐδίδαξαν 23.308 παντοίας· τὼ καί σε διδασκέμεν οὔ τι μάλα χρεώ· 23.309 οἶσθα γὰρ εὖ περὶ τέρμαθʼ ἑλισσέμεν· ἀλλά τοι ἵπποι
23.315 μήτι τοι δρυτόμος μέγʼ ἀμείνων ἠὲ βίηφι· 23.316 μήτι δʼ αὖτε κυβερνήτης ἐνὶ οἴνοπι πόντῳ 23.317 νῆα θοὴν ἰθύνει ἐρεχθομένην ἀνέμοισι· 23.318 μήτι δʼ ἡνίοχος περιγίγνεται ἡνιόχοιο. 23.319 ἀλλʼ ὃς μέν θʼ ἵπποισι καὶ ἅρμασιν οἷσι πεποιθὼς 23.320 ἀφραδέως ἐπὶ πολλὸν ἑλίσσεται ἔνθα καὶ ἔνθα, 23.321 ἵπποι δὲ πλανόωνται ἀνὰ δρόμον, οὐδὲ κατίσχει· 23.322 ὃς δέ κε κέρδεα εἰδῇ ἐλαύνων ἥσσονας ἵππους, 23.323 αἰεὶ τέρμʼ ὁρόων στρέφει ἐγγύθεν, οὐδέ ἑ λήθει 23.324 ὅππως τὸ πρῶτον τανύσῃ βοέοισιν ἱμᾶσιν, 23.325 ἀλλʼ ἔχει ἀσφαλέως καὶ τὸν προὔχοντα δοκεύει. 23.326 σῆμα δέ τοι ἐρέω μάλʼ ἀριφραδές, οὐδέ σε λήσει. 23.327 ἕστηκε ξύλον αὖον ὅσον τʼ ὄργυιʼ ὑπὲρ αἴης 23.328 ἢ δρυὸς ἢ πεύκης· τὸ μὲν οὐ καταπύθεται ὄμβρῳ, 2
3.329 λᾶε δὲ τοῦ ἑκάτερθεν ἐρηρέδαται δύο λευκὼ 23.330 ἐν ξυνοχῇσιν ὁδοῦ, λεῖος δʼ ἱππόδρομος ἀμφὶς 23.331 ἤ τευ σῆμα βροτοῖο πάλαι κατατεθνηῶτος, 23.332 ἢ τό γε νύσσα τέτυκτο ἐπὶ προτέρων ἀνθρώπων, 23.333 καὶ νῦν τέρματʼ ἔθηκε ποδάρκης δῖος Ἀχιλλεύς. 23.334 τῷ σὺ μάλʼ ἐγχρίμψας ἐλάαν σχεδὸν ἅρμα καὶ ἵππους, 23.335 αὐτὸς δὲ κλινθῆναι ἐϋπλέκτῳ ἐνὶ δίφρῳ 23.336 ἦκʼ ἐπʼ ἀριστερὰ τοῖιν· ἀτὰρ τὸν δεξιὸν ἵππον 23.337 κένσαι ὁμοκλήσας, εἶξαί τέ οἱ ἡνία χερσίν. 23.338 ἐν νύσσῃ δέ τοι ἵππος ἀριστερὸς ἐγχριμφθήτω, 23.339 ὡς ἄν τοι πλήμνη γε δοάσσεται ἄκρον ἱκέσθαι 23.340 κύκλου ποιητοῖο· λίθου δʼ ἀλέασθαι ἐπαυρεῖν, 23.341 μή πως ἵππους τε τρώσῃς κατά θʼ ἅρματα ἄξῃς· 23.342 χάρμα δὲ τοῖς ἄλλοισιν, ἐλεγχείη δὲ σοὶ αὐτῷ 23.343 ἔσσεται· ἀλλὰ φίλος φρονέων πεφυλαγμένος εἶναι. 23.344 εἰ γάρ κʼ ἐν νύσσῃ γε παρεξελάσῃσθα διώκων, 23.345 οὐκ ἔσθʼ ὅς κέ σʼ ἕλῃσι μετάλμενος οὐδὲ παρέλθῃ, 23.346 οὐδʼ εἴ κεν μετόπισθεν Ἀρίονα δῖον ἐλαύνοι 23.347 Ἀδρήστου ταχὺν ἵππον, ὃς ἐκ θεόφιν γένος ἦεν, 23.348 ἢ τοὺς Λαομέδοντος, οἳ ἐνθάδε γʼ ἔτραφεν ἐσθλοί.
24.28 καὶ Πρίαμος καὶ λαὸς Ἀλεξάνδρου ἕνεκʼ ἄτης, 24.29 ὃς νείκεσσε θεὰς ὅτε οἱ μέσσαυλον ἵκοντο, 24.30 τὴν δʼ ᾔνησʼ ἥ οἱ πόρε μαχλοσύνην ἀλεγεινήν.
24.134 σκύζεσθαι σοί φησι θεούς, ἑὲ δʼ ἔξοχα πάντων 24.135 ἀθανάτων κεχολῶσθαι, ὅτι φρεσὶ μαινομένῃσιν 24.136 Ἕκτορʼ ἔχεις παρὰ νηυσὶ κορωνίσιν οὐδʼ ἀπέλυσας.
24.424 ὣς φάτο, γήθησεν δʼ ὃ γέρων, καὶ ἀμείβετο μύθῳ·
24.527 δοιοὶ γάρ τε πίθοι κατακείαται ἐν Διὸς οὔδει'' None | sup>
1.36 to the lord Apollo, whom fair-haired Leto bore:Hear me, god of the silver bow, who stand over Chryse and holy Cilla, and rule mightily over Tenedos, Sminthian god, if ever I roofed over a temple to your pleasing, or if ever I burned to you fat thigh-pieces of bulls and goats, 1.40 fulfill this prayer for me: let the Danaans pay for my tears by your arrows So he spoke in prayer, and Phoebus Apollo heard him. Down from the peaks of Olympus he strode, angered at heart, bearing on his shoulders his bow and covered quiver.
1.197 for in her heart she loved and cared for both men alike.She stood behind him, and seized the son of Peleus by his fair hair, appearing to him alone. No one of the others saw her. Achilles was seized with wonder, and turned around, and immediately recognized Pallas Athene. Terribly her eyes shone. 1.200 Then he addressed her with winged words, and said:Why now, daughter of aegis-bearing Zeus, have you come? Is it so that you might see the arrogance of Agamemnon, son of Atreus? One thing I will tell you, and I think this will be brought to pass: through his own excessive pride shall he presently lose his life.
1.400 But you came, goddess, and freed him from his bonds, when you had quickly called to high Olympus him of the hundred hands, whom the gods call Briareus, but all men Aegaeon; for he is mightier than his father. He sat down by the side of the son of Cronos, exulting in his glory, ' "
3.122 and he failed not to hearken to goodly Agamemnon.But Iris went as a messenger to white-armed Helen, in the likeness of her husband's sister, the wife of Antenor's son, even her that lord Helicaon, Antenor's son, had to wife, Laodice, the comeliest of the daughters of Priam. " 3.156 oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.160 neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame,
3.259 and whichsoever of the twain shall conquer, him let woman and treasure follow; and we others, swearing friendship and oaths of faith with sacrifice, should then dwell in deep-soiled Troy, but they will depart to Argos, pastureland of horses, and Achaea, the land of fair women. So spake he, and the old man shuddered, yet bade his companions ' "
3.290 then will I fight on even thereafter, to get me recompense, and will abide here until I find an end of war. He spake, and cut the lambs' throats with the pitiless bronze; and laid them down upon the ground gasping and failing of breath, for the bronze had robbed them of their strength. " "
3.329 looking behind him the while; and straightway the lot of Paris leapt forth. Then the people sate them down in ranks, where were each man's high-stepping horses, and his inlaid armour was set. But goodly Alexander did on about his shoulders his beautiful armour, even he, the lord of fair-haired Helen. " 3.380 /with spear of bronze. 3.384 with spear of bronze. But him Aphrodite snatched up, full easily as a goddess may, and shrouded him in thick mist, and set him down in his fragrant, vaulted chamber, and herself went to summon Helen. Her she found on the high wall, and round about her in throngs were the women of Troy. 3.385 Then with her hand the goddess laid hold of her fragrant robe, and plucked it, and spake to her in the likeness of an ancient dame, a wool-comber, who had been wont to card the fair wool for her when she dwelt in Lacedaemon, and who was well loved of her; in her likeness fair Aphrodite spake: 3.390 Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance. 3.394 Come hither; Alexander calleth thee to go to thy home. There is he in his chamber and on his inlaid couch, gleaming with beauty and fair raiment. Thou wouldest not deem that he had come thither from warring with a foe, but rather that he was going to the dance, or sat there as one that had but newly ceased from the dance.' "3.395 So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " "3.399 So spake she, and stirred Helen's heart in her breast; and when she marked the beauteous neck of the goddess, her lovely bosom, and her flashing eyes, then amazement seized her, and she spake, and addressed her, saying:Strange goddess, why art thou minded to beguile me thus? " '3.400 Verily thou wilt lead me yet further on to one of the well-peopled cities of Phrygia or lovely Maeonia, if there too there be some one of mortal men who is dear to thee, seeing that now Menelaus hath conquered goodly Alexander, and is minded to lead hateful me to his home. 3.405 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. 3.409 It is for this cause that thou art now come hither with guileful thought. Go thou, and sit by his side, and depart from the way of the gods, neither let thy feet any more bear thee back to Olympus; but ever be thou troubled for him, and guard him, until he make thee his wife, or haply his slave. ' "3.410 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " "3.414 But thither will I not go—it were a shameful thing—to array that man's couch; all the women of Troy will blame me hereafter; and I have measureless griefs at heart. Then stirred to wrath fair Aphrodite spake to her:Provoke me not, rash woman, lest I wax wroth and desert thee, " '3.415 and hate thee, even as now I love thee wondrously; and lest I devise grievous hatred between both, Trojans alike and Danaans; then wouldst thou perish of an evil fate. So spake she, and Helen, sprung from Zeus, was seized with fear; and she went, wrapping herself in her bright shining mantle, 3.420 /in silence; and she was unseen of the Trojan women; and the goddess led the way.
3.424 in silence; and she was unseen of the Trojan women; and the goddess led the way. Now when they were come to the beautiful palace of Alexander, the handmaids turned forthwith to their tasks, but she, the fair lady, went to the high-roofed chamber. And the goddess, laughter-loving Aphrodite, took for her a chair, 3.425 and set it before the face of Alexander. Thereon Helen sate her down, the daughter of Zeus that beareth the aegis, with eyes turned askance; and she chid her lord, and said:Thou hast come back from the war; would thou hadst perished there, vanquished by a valiant man that was my former lord.
3.441 but another time shall I vanquish him; on our side too there be gods. But come, let us take our joy, couched together in love; for never yet hath desire so encompassed my soul—nay, not when at the first I snatched thee from lovely Lacedaemon and sailed with thee on my seafaring ships, 3.445 and on the isle of Cranae had dalliance with thee on the couch of love—as now I love thee, and sweet desire layeth hold of me. He spake, and led the way to the couch, and with him followed his wife.Thus the twain were couched upon the corded bed; but the son of Atreus ranged through the throng like a wild beast,
4.59 For even though I grudge thee, and am fain to thwart their overthrow, I avail naught by my grudging, for truly thou art far the mightier. Still it beseemeth that my labour too be not made of none effect; for I also am a god, and my birth is from the stock whence is thine own, and crooked-counselling Cronos begat me as the most honoured of his daughters
4.91 as he stood, and about him were the stalwart ranks of the shield-bearing hosts that followed him from the streams of Aesepus. Then she drew near, and spake to him winged words:Wilt thou now hearken to me, thou wise-hearted son of Lycaon? Then wouldst thou dare to let fly a swift arrow upon Menelaus,
5.7 like to the star of harvesttime that shineth bright above all others when he hath bathed him in the stream of Ocean. Even such flame did she kindle from his head and shoulders; and she sent him into the midst where men thronged the thickest.Now there was amid the Trojans one Dares, a rich man and blameless,
5.170 and took his stand before his face, and spake to him, saying:Pandarus, where now are thy bow and thy winged arrows, and thy fame? Therein may no man of this land vie with thee, nor any in Lycia declare himself to be better than thou. Come now, lift up thy hands in prayer to Zeus, and let fly a shaft at this man,
5.184 Aeneas, counsellor of the brazen-coated Trojans, to the wise-hearted son of Tydeus do I liken him in all things, knowing him by his shield and his crested helm, and when I look on his horses; yet I know not surely if he be not a god. But if he be the man I deem him, even the wise-hearted son of Tydeus, 5.185 not without the aid of some god doth he thus rage, but one of the immortals standeth hard by him, his shoulders wrapped in cloud, and turned aside from him my swift shaft even as it lighted. For already have I let fly a shaft at him, and I smote him upon the right shoulder clean through the plate of his corselet;
5.247 endued with measureless strength. The one is well skilled with the bow, even Pandarus, and moreover avoweth him to be the son of Lycaon; while Aeneas avoweth himself to be born of peerless Anchises, and his mother is Aphrodite. Nay, come, let us give ground on the car, neither rage thou thus,
5.302 eager to slay the man whosoever should come to seize the corpse, and crying a terrible cry. But the son of Tydeus grasped in his hand a stone—a mighty deed—one that not two men could bear, such as mortals now are; yet lightly did he wield it even alone.
5.307 Therewith he smote Aeneas on the hip, where the thigh turns in the hip joint,—the cup, men call it—and crushed the cup-bone, and broke furthermore both sinews, and the jagged stone tore the skin away. Then the warrior fell upon his knees, and thus abode, and with his stout hand leaned he
5.311 upon the earth; and dark night enfolded his eyes.And now would the king of men, Aeneas, have perished, had not the daughter of Zeus, Aphrodite, been quick to mark, even his mother, that conceived him to Anchises as he tended his kine. About her dear son she flung her white arms, 5.315 and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. 5.319 and before him she spread a fold of her bright garment to be a shelter against missiles, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. She then was bearing her dear son forth from out the battle; but the son of Capaneus forgat not 5.320 the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, 5.324 the commands that Diomedes good at the war-cry laid upon him. He held his own single-hooved horses away from the turmoil, binding the reins taut to the chariot rim, but rushed upon the fair-maned horses of Aeneas, and drave them forth from the Trojans into the host of the well-greaved Achaeans, ' "5.325 and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " "5.329 and gave them to Deïpylus his dear comrade, whom he honoured above all the companions of his youth, because he was like-minded with himself; him he bade drive them to the hollow ships. Then did the warrior mount his own car and take the bright reins, and straightway drive his stout-hooved horses in eager quest of Tydeus' son. " '5.330 He the while had gone in pursuit of Cypris with his pitiless bronze, discerning that she was a weakling goddess, and not one of those that lord it in the battle of warriors,—no Athene she, nor Enyo, sacker of cities. But when he had come upon her as he pursued her through the great throng, 5.335 then the son of great-souled Tydeus thrust with his sharp spear and leapt upon her, and wounded the surface of her delicate hand, and forthwith through the ambrosial raiment that the Graces themselves had wrought for her the spear pierced the flesh upon the wrist above the palm and forth flowed the immortal blood of the goddess, 5.340 the ichor, such as floweth in the blessed gods; for they eat not bread neither drink flaming wine, wherefore they are bloodless, and are called immortals. She then with a loud cry let fall her son, and Phoebus Apollo took him in his arms 5.345 and saved him in a dark cloud, lest any of the Danaans with swift horses might hurl a spear of bronze into his breast and take away his life. But over her shouted aloud Diomedes good at the war-cry:Keep thee away, daughter of Zeus, from war and fighting. Sufficeth it not that thou beguilest weakling women? 5.350 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. 5.354 But if into battle thou wilt enter, verily methinks thou shalt shudder at the name thereof, if thou hearest it even from afar. So spake he, and she departed frantic, and was sore distressed; and wind-footed Iris took her and led her forth from out the throng, racked with pain, and her fair flesh was darkened. ' "5.355 Anon she found furious Ares abiding on the left of the battle, and upon a cloud was his spear leaning, and at hand were his swift horses twain. Then she fell upon her knees and with instant prayer begged for her dear brother's horses with frontlets of gold:Dear brother, save me, and give me thy horses, " "5.360 that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. " "5.364 that I may get me to Olympus, where is the abode of the immortals. For sorely am I pained with a wound which a mortal man dealt me, Tydeus' son, that would now fight even with father Zeus. So spake she, and Ares gave her his horses with frontlets of gold; and she mounted upon the car, her heart distraught, " '5.365 and beside her mounted Iris and took the reins in her hand. She touched the horses with the lash to start them, and nothing loath the pair sped onward. Straightway then they came to the abode of the gods, to steep Olympus and there wind-footed, swift Iris stayed the horses and loosed them from the car, and cast before them food ambrosial; 5.370 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all? 5.374 but fair Aphrodite flung herself upon the knees of her mother Dione. She clasped her daughter in her arms, and stroked her with her hand and spake to her, saying:Who now of the sons of heaven, dear child, hath entreated thee thus wantonly, as though thou wert working some evil before the face of all?' "5.375 To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; " "5.379 To her then made answer laughter-loving Aphrodite:Tydeus' son, Diomedes high of heart, wounded me, for that I was bearing forth from out the war my dear son Aeneas, who is in my eyes far the dearest of all men. For no longer is the dread battle one between Trojans and Achaeans; " '5.380 nay, the Danaans now fight even with the immortals. To her then made answer Dione, the fair goddess:Be of good heart, my child, and endure for all thy suffering; for full many of us that have dwellings on Olympus have suffered at the hands of men, in bringing grievous woes one upon the other. 5.385 So suffered Ares, when Otus and mighty Ephialtes, the sons of Aloeus, bound him in cruel bonds, and in a brazen jar he lay bound for thirteen months; and then would Ares, insatiate of war, have perished, had not the stepmother of the sons of Aloeus, the beauteous Eëriboea, 5.390 brought tidings unto Hermes; and he stole forth Ares, that was now sore distressed, for his grievous bonds were overpowering him. So suffered Hera, when the mighty son of Amphitryon smote her on the right breast with a three-barbed arrow; then upon her too came pain that might in no wise be assuaged. 5.395 And so suffered monstrous Hades even as the rest a bitter arrow, when this same man, the son of Zeus that beareth the aegis, smote him in Pylos amid the dead, and gave him over to pains. But he went to the house of Zeus and to high Olympus with grief at heart, pierced through with pains; 5.400 for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. 5.404 for into his mighty shoulder had the shaft been driven, and distressed his soul. But Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Rash man, worker of violence, that recked not of his evil deeds, seeing that with his arrows he vexed the gods that hold Olympus. ' "5.405 And upon thee has the goddess, flashing-eyed Athene, set this man—fool that he is; for the heart of Tydeus' son knoweth not this, that verily he endureth not for long who fighteth with the immortals, nor do his children prattle about his knees when he is come back from war and the dread conflict. " "5.410 Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " "5.414 Wherefore now let Tydeus' son, for all he is so mighty, beware lest one better than thou fight against him, lest in sooth Aegialeia, the daughter of Adrastus, passing wise, wake from sleep with her long lamentings all her household, as she wails for her wedded husband, the best man of the Achaeans, even she, " '5.415 /the stately wife of horse-taming Diomedes. 5.419 the stately wife of horse-taming Diomedes. She spake, and with both her hands wiped the ichor from the arm; the arm was restored, and the grievous pains assuaged. But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. 5.420 And among them the goddess flashing-eyed Athene was first to speak:Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? of a surety now Cypris has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, 5.425 he hath scratched upon her golden brooch her delicate hand. So spake she, but the father of men and gods smiled, and calling to him golden Aphrodite, said:Not unto thee, my child, are given works of war; nay, follow thou after the lovely works of marriage, 5.430 and all these things shall be the business of swift Ares and Athene. On this wise spake they one to the other; but Diomedes, good at the war-cry, leapt upon Aeneas, though well he knew that Apollo himself held forth his arms above him; yet had he no awe even of the great god, but was still eager 5.435 to slay Aeneas and strip from him his glorious armour. Thrice then he leapt upon him, furiously fain to slay him, and thrice did Apollo beat back his shining shield. But when for the fourth time he rushed upon him like a god, then with a terrible cry spake to him Apollo that worketh afar: 5.440 Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar. 5.442 Bethink thee, son of Tydeus, and give place, neither be thou minded to be like of spirit with the gods; seeing in no wise of like sort is the race of immortal gods and that of men who walk upon the earth. So spake he, and the son of Tydeus gave ground a scant space backward, avoiding the wrath of Apollo that smiteth afar. ' "
5.451 in the likeness of Aeneas' self and in armour like to his; and over the wraith the Trojans and goodly Achaeans smote the bull's-hide bucklers about one another's breasts, the round shields and fluttering targets. Then unto furious Ares spake Phoebus Apollo: " "
5.732 thereof she bound the fair golden yoke, and cast thereon the fair golden breast-straps; and Hera led beneath the yoke the swift-footed horses, and was eager for strife and the war-cry.But Athene, daughter of Zeus that beareth the aegis, let fall upon her father's floor her soft robe, "
5.784 And when they were come where the most and the bravest stood close thronging about mighty Diomedes, tamer of horses, in semblance like ravening lions or wild boars, whose is no weakling strength, there the goddess, white-armed Hera,
5.832 and smite him in close fight, neither have thou awe of furious Ares that raveth here a full-wrought bane, a renegade, that but now spake with me and Hera, and made as though he would fight against the Trojans but give aid to the Argives; yet now he consorteth with the Trojans and hath forgotten these.
5.846 put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. 5.849 put on the cap of Hades, to the end that mighty Ares should not see her.Now when Ares, the bane of mortals, was ware of goodly Diomedes, he let be huge Periphas to lie where he was, even where at the first he had slain him and taken away his life but made straight for Diomedes, tamer of horses. ' "5.850 And when they were now come near as they advanced one against the other, Ares first let drive over the yoke and the reins of the horses with his spear of bronze, eager to take away the other's life; but the spear the goddess, flashing-eyed Athene, caught in her hand and thrust above the car to fly its way in vain. " "5.854 And when they were now come near as they advanced one against the other, Ares first let drive over the yoke and the reins of the horses with his spear of bronze, eager to take away the other's life; but the spear the goddess, flashing-eyed Athene, caught in her hand and thrust above the car to fly its way in vain. " '5.855 Next Diomedes, good at the war-cry, drave at Ares with his spear of bronze, and Pallas Athene sped it mightily against his nethermost belly, where he was girded with his taslets. There did he thrust and smite him, rending the fair flesh, and forth he drew the spear again. Then brazen Ares bellowed 5.860 loud as nine thousand warriors or ten thousand cry in battle, when they join in the strife of the War-god; and thereat trembling came upon Achaeans alike and Trojans, and fear gat hold of them; so mightily bellowed Ares insatiate of war.
5.881 but rather settest her on, for that this pestilent maiden is thine own child. Now hath she set on the son of Tydeus, Diomedes high of heart, to vent his rage upon immortal gods. Cypris first he wounded with a thrust in close fight upon the hand at the wrist, and thereafter rushed upon mine own self as he had been a god.
5.892 Most hateful to me art thou of all gods that hold Olympus, for ever is strife dear to thee and wars and fightings. Thou hast the unbearable, unyielding spirit of thy mother, even of Hera; her can I scarce control by my words. Wherefore it is by her promptings, meseems, that thou sufferest thus.
5.902 and Paeëon spread thereon simples that slay pain, and healed him; for verily he was in no wise of mortal mould. Even as the juice of the fig speedily maketh to grow thick the white milk that is liquid, but is quickly curdled as a man stirreth it, even so swiftly healed he furious Ares.
5.906 And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.139 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
6.356 my brother, since above all others has trouble encompassed thy heart because of shameless me, and the folly of Alexander; on whom Zeus hath brought an evil doom, that even in days to come we may be a song for men that are yet to be. Then made answer to her great Hector of the flashing helm:
6.492 Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm
9.390 and in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife.
9.413 For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land,
14.153 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. 14.154 even so mighty a shout did the lord, the Shaker of Earth, send forth from his breast. and in the heart of each man of the Achaeans he put great strength, to war and fight unceasingly. Now Hera of the golden throne, standing on a peak of Olympus, therefrom had sight of him, and forthwith knew him ' "14.155 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " "14.159 as he went busily about in the battle where men win glory, her own brother and her lord's withal; and she was glad at heart. And Zeus she marked seated on the topmost peak of many-fountained Ida, and hateful was he to her heart. Then she took thought, the ox-eyed, queenly Hera, " '14.160 how she might beguile the mind of Zeus that beareth the aegis. And this plan seemed to her mind the best—to go to Ida, when she had beauteously adorned her person, if so be he might desire to lie by her side and embrace her body in love, and she might shed a warm and gentle sleep 14.165 upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors. 14.170 With ambrosia first did she cleanse from her lovely body every stain, and anointed her richly with oil, ambrosial, soft, and of rich fragrance; were this but shaken in the palace of Zeus with threshold of bronze, even so would the savour thereof reach unto earth and heaven. 14.175 Therewith she annointed her lovely body, and she combed her hair, and with her hands pIaited the bright tresses, fair and ambrosial, that streamed from her immortal head. Then she clothed her about in a robe ambrosial, which Athene had wrought for her with cunning skill, and had set thereon broideries full many; 14.180 and she pinned it upon her breast with brooches of gold, and she girt about her a girdle set with an hundred tassels, and in her pierced ears she put ear-rings with three clustering drops; and abundant grace shone therefrom. And with a veil over all did the bright goddess 14.185 veil herself, a fair veil, all glistering, and white was it as the sun; and beneath her shining feet she bound her fair sandals. But when she had decked her body with all adornment, she went forth from her chamber, and calling to her Aphrodite, apart from the other gods, she spake to her, saying: 14.190 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? 14.194 Wilt thou now hearken to me, dear child, in what I shall say? or wilt thou refuse me, being angered at heart for that I give aid to the Danaans and thou to the Trojans? Then made answer to her Aphrodite, daughter of Zeus:Hera, queenly goddess, daughter of great Cronos, 14.195 peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men. 14.200 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. 14.204 For I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed and cherished me in their halls, when they had taken me from Rhea, what time Zeus, whose voice is borne afar, thrust Cronos down to dwell beneath earth and the unresting sea. ' "14.205 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " "14.209 Them am I faring to visit, and will loose for them their endless strife, since now for a long time's space they hold aloof one from the other from the marriage-bed and from love, for that wrath hath come upon their hearts. If by words I might but persuade the hearts of these twain, and bring them back to be joined together in love, " '14.210 ever should I be called dear by them and worthy of reverence. To her again spake in answer laughter-loving Aphrodite:It may not be that I should say thee nay, nor were it seemly; for thou sleepest in the arms of mightiest Zeus. She spake, and loosed from her bosom the broidered zone, 14.215 curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone, 14.220 curiously-wrought, wherein all things are fashioned; I tell thee thou shalt not return with that unaccomplished, whatsoever in thy heart thou desirest. So spake she, and ox-eyed, queenly Hera smiled, and smiling laid the zone in her bosom.She then went to her house, the daughter of Zeus, Aphrodite, 14.225 but Hera darted down and left the peak of Olympus; on Pieria she stepped and lovely Emathia, and sped over the snowy mountains of the Thracian horsemen, even over their topmost peaks, nor grazed she the ground with her feet; and from Athos she stepped upon the billowy sea, 14.230 and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey, 14.235 and I will owe thee thanks all my days. Lull me to sleep the bright eyes of Zeus beneath his brows, so soon as I shall have lain me by his side in love. And gifts will I give thee, a fair throne, ever imperishable, wrought of gold, that Hephaestus, mine own son, 14.240 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. 14.244 the god of the two strong arms, shall fashion thee with skill, and beneath it shall he set a foot-stool for the feet, whereon thou mayest rest thy shining feet when thou quaffest thy wine. Then sweet Sleep made answer to her, saying:Hera, queenly goddess, daughter of great Cronos, another of the gods, that are for ever, might I lightly lull to sleep, aye, were it even the streams of the river 14.245 Oceanus, from whom they all are sprung; but to Zeus, son of Cronos, will I not draw nigh, neither lull him to slumber, unless of himself he bid me. For ere now in another matter did a behest of thine teach me a lesson, 14.250 on the day when the glorious son of Zeus, high of heart, sailed forth from Ilios, when he had laid waste the city of the Trojans. I, verily, beguiled the mind of Zeus, that beareth the aegis, being shed in sweetness round about him, and thou didst devise evil in thy heart against his son, when thou hadst roused the blasts of cruel winds over the face of the deep, and thereafter didst bear him away unto well-peopled Cos, far from all his kinsfolk. But Zeus, when he awakened, was wroth, and flung the gods hither and thither about his palace, and me above all he sought, and would have hurled me from heaven into the deep to be no more seen, had Night not saved me—Night that bends to her sway both gods and men.
14.260 To her I came in my flight, and besought her, and Zeus refrained him, albeit he was wroth, for he had awe lest he do aught displeasing to swift Night. And now again thou biddest me fulfill this other task, that may nowise be done. To him then spake again ox-eyed, queenly Hera:Sleep, wherefore ponderest thou of these things in thine heart? 14.265 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.269 Deemest thou that Zeus, whose voice is borne afar, will aid the Trojans, even as he waxed wroth for the sake of Heracles, his own son? Nay, come, I will give thee one of the youthful Graces to wed to be called thy wife, even Pasithea, for whom thou ever longest all thy days. 14.270 So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, 14.275 that verily thou wilt give me one of the youthful Graces, even Pasithea, that myself I long for all my days. So spake he, and the goddess, white-armed Hera, failed not to hearken, but sware as he bade, and invoked by name all the gods below Tartarus, that are called Titans. 14.280 But when she had sworn and made an end of the oath, the twain left the cities of Lemnos and Imbros, and clothed about in mist went forth, speeding swiftly on their way. To many-fountained Ida they came, the mother of wild creatures, even to Lectum, where first they left the sea; and the twain fared on over the dry land, 14.285 and the topmost forest quivered beneath their feet. There Sleep did halt, or ever the eyes of Zeus beheld him, and mounted up on a fir-tree exceeding tall, the highest that then grew in Ida; and it reached up through the mists into heaven. Thereon he perched, thick-hidden by the branches of the fir, 14.290 in the likeness of a clear-voiced mountain bird, that the gods call Chalcis, and men Cymindis.But Hera swiftly drew nigh to topmost Gargarus, the peak of lofty Ida, and Zeus, the cloud-gatherer, beheld her. And when he beheld her, then love encompassed his wise heart about, 14.295 even as when at the first they had gone to the couch and had dalliance together in love, their dear parents knowing naught thereof. And he stood before her, and spake, and addressed her:Hera, with what desire art thou thus come hither down from Olympus? Lo, thy horses are not at hand, neither thy chariot, whereon thou mightest mount. 14.300 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, 14.304 Then with crafty mind the queenly Hera spake unto him:I am faring to visit the limits of the all-nurturing earth, and Oceanus, from whom the gods are sprung, and mother Tethys, even them that lovingly nursed me and cherished me in their halls. Them am I faring to visit, and will loose for them their endless strife, ' "14.305 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " "14.309 ince now for long time's apace they hold aloof one from the other from the marriage-bed and from love, for that wrath hath fallen upon their hearts. And my horses stand at the foot of many-fountained Ida, my horses that shall bear me both over the solid land and the waters of the sea. But now it is because of thee that I am come hither down from Olympus, " '14.310 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. 14.314 lest haply thou mightest wax wroth with me hereafter, if without a word I depart to the house of deep-flowing Oceanus. Then in answer spake to her Zeus, the cloud-gatherer.Hera, thither mayest thou go even hereafter. But for us twain, come, let us take our joy couched together in love; 14.315 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, 14.320 who bare Perseus, pre-eminent above all warriors; nor of the daughter of far-famed Phoenix, that bare me Minos and godlike Rhadamanthys; nor of Semele, nor of Alcmene in Thebes, and she brought forth Heracles, her son stout of heart, 14.325 and Semele bare Dionysus, the joy of mortals; nor of Demeter, the fair-tressed queen; nor of glorious Leto; nay, nor yet of thine own self, as now I love thee, and sweet desire layeth hold of me. Then with crafty mind the queenly Hera spake unto him: 14.330 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? 14.334 Most dread son of Cronos, what a word hast thou said. If now thou art fain to be couched in love on the peaks of Ida, where all is plain to view, what and if some one of the gods that are for ever should behold us twain as we sleep, and should go and tell it to all the gods? ' "14.335 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " "14.339 Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " '14.340 Thither let us go and lay us down, since the couch is thy desire. Then in answer to her spake Zeus, the cloud-gatherer:Hera, fear thou not that any god or man shall behold the thing, with such a cloud shall I enfold thee withal, a cloud of gold. Therethrough might not even Helios discern us twain, 14.345 albeit his sight is the keenest of all for beholding. Therewith the son of Cronos clasped his wife in his arms, and beneath them the divine earth made fresh-sprung grass to grow, and dewy lotus, and crocus, and hyacinth, thick and soft, that upbare them from the ground. 14.350 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. 14.354 Therein lay the twain, and were clothed about with a cloud, fair and golden, wherefrom fell drops of glistering dew. Thus in quiet slept the Father on topmost Gargarus, by sleep and love overmastered, and clasped in his arms his wife. But sweet Sleep set out to run to the ships of the Argives 14.355 to bear word to the Enfolder and Shaker of Earth. And he came up to him, and spake winged words, saying:With a ready heart now, Poseidon, do thou bear aid to the Danaans, and vouchsafe them glory, though it be for a little space, while yet Zeus sleepeth; for over him have I shed soft slumber, 14.360 and Hera hath beguiled him to couch with her in love. So spake he and departed to the glorious tribes of men, but Poseidon he set on yet more to bear aid to the Danaans. Forthwith then he leapt forth amid the foremost, and cried aloud:Argives, are we again in good sooth to yield victory to Hector,
15.251 on the breast with a stone, and made me cease from my furious might? Aye, and I deemed that on this day I should behold the dead and the house of Hades, when I had gasped forth my life.
16.178 Him did fair Polydora, daughter of Peleus, bear to tireless Spercheius, a woman couched with a god, but in name she bare him to Borus, son of Perieres, who openly wedded her, when he had given gifts of wooing past counting. And of the next company warlike Eudorus was captain, 16.180 the son of a girl unwed, and him did Polymele, fair in the dance, daughter of Phylas, bear. of her the strong Argeiphontes became enamoured, when his eyes had sight of her amid the singing maidens, in the dancing-floor of Artemis, huntress of the golden arrows and the echoing chase. Forthwith then he went up into her upper chamber, and lay with her secretly, 16.185 even Hermes the helper, and she gave him a goodly son, Eudorus, pre-eminent in speed of foot and as a warrior. But when at length Eileithyia, goddess of child-birth, had brought him to the light, and he saw the rays of the sun, then her did the stalwart and mighty Echecles, son of Actor,
16.707 But when for the fourth time he rushed on like a god, then with a terrible cry Apollo spake to him winged words:Give back, Zeus-born Patroclus. It is not fated, I tell thee, that by thy spear the city of the lordly Trojans shall be laid waste, nay, nor by that of Achilles, who is better far than thou.
18.117 even on Hector; for my fate, I will accept it whenso Zeus willeth to bring it to pass, and the other immortal gods. For not even the mighty Heracles escaped death, albeit he was most dear to Zeus, son of Cronos, the king, but fate overcame him, and the dread wrath of Hera.
18.122 So also shall I, if a like fate hath been fashioned for me, lie low when I am dead. But now let me win glorious renown, and set many a one among the deep-bosomed Trojan or Dardanian dames to wipe with both hands the tears from her tender cheeks, and ceaseless moaning;
18.168 And now would he have dragged away the body, and have won glory unspeakable, had not wind-footed, swift Iris speeding from Olympus with a message that he array him for battle, come to the son of Peleus, all unknown of Zeus and the other gods, for Hera sent her forth. And she drew nigh, and spake to him winged words:
18.184 Thine were the shame, if anywise he come, a corpse despitefully entreated. Then swift-footed goodly Achilles answered her:Goddess Iris, who of the gods sent thee a messenger to me? And to him again spake wind-footed, swift Iris:Hera sent me forth, the glorious wife of Zeus;
18.432 that hath endured so many grievous woes in her heart as are the sorrows that Zeus, son of Cronos, hath given me beyond all others? of all the daughters of the sea he subdued me alone to a mortal, even to Peleus, son of Aeacus, and I endured the bed of a mortal albeit sore against my will. And lo, he lieth
18.535 And amid them Strife and Tumult joined in the fray, and deadly Fate, grasping one man alive, fresh-wounded, another without a wound, and another she dragged dead through the mellay by the feet; and the raiment that she had about her shoulders was red with the blood of men. Even as living mortals joined they in the fray and fought;
19.282 And they bestowed them in the huts, and set the women there, and the horses proud squires drave off to the herd.But Briseis, that was like unto golden Aphrodite, when she had sight of Patroclus mangled with the sharp bronze, flung herself about him and shrieked aloud,
20.104 till it have pierced through the flesh of man. Howbeit were a god to stretch with even hand the issue of war, then not lightly should he vanquish me, nay, not though he vaunt him to be wholly wrought of bronze. Then in answer to him spake the prince Apollo, son of Zeus:Nay, warrior, come, pray thou also 20.105 to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings. 20.109 to the gods that are for ever; for of thee too men say that thou wast born of Aphrodite, daughter of Zeus, while he is sprung from a lesser goddess. For thy mother is daughter of Zeus, and his of the old man of the sea. Nay, bear thou straight against him thy stubborn bronze, nor let him anywise turn thee back with words of contempt and with threatenings.
20.208 but with sight of eyes hast thou never seen my parents nor I thine. Men say that thou art son of peerless Peleus, and that thy mother was fair-tressed Thetis, a daughter of the sea; but for me, I declare thiat I am son of great-hearted Anchises, and my mother is Aphrodite.
20.231 And Erichthonius begat Tros to be king among the Trojans, and from Tros again three peerless sons were born, Ilus, and Assaracus, and godlike Ganymedes that was born the fairest of mortal men; wherefore the gods caught him up on high to be cupbearer to Zeus by reason of his beauty, that he might dwell with the immortals. 20.235 And Ilus again begat a son, peerless Laomedon, and Laomedon begat Tithonus and Priam and Clytius, and Hicetaon, scion of Ares. And Assaracus begat Capys, and he Anchises; but Anchises begat me and Priam goodly Hector.
20.242 /This then is the lineage amid the blood wherefrom I avow me sprung. ' "
20.321 and came to the place where Aeneas was and glorious Achilles. Forthwith then he shed a mist over the eyes of Achilles, Peleus' son, and the ashen spear, well-shod with bronze, he drew forth from the shield of the great-hearted Aeneas and set it before the feet of Achilles, " "20.324 and came to the place where Aeneas was and glorious Achilles. Forthwith then he shed a mist over the eyes of Achilles, Peleus' son, and the ashen spear, well-shod with bronze, he drew forth from the shield of the great-hearted Aeneas and set it before the feet of Achilles, " '20.325 but Aeneas he lifted up and swung him on high from off the ground. Over many ranks of warriors and amny of chariots sprang Aeneas, soaring from the hand of the god, and came to the uttermost verge of the furious battle, where the Caucones were arraying them for the fight. Then close to his side came Poseidon, the Shaker of Earth,
21.195 nor the great might of deep-flowing Ocean, from whom all rivers flow and every sea, and all the springs and deep wells; howbeit even he hath fear of the lightning of great Zeus, and his dread thunder, whenso it crasheth from heaven.
21.284 then had a brave man been the slayer, and a brave man had he slain. But now by a miserable death was it appointed me to be cut off, pent in the great river, like a swine-herd boy whom a torrent sweepeth away as he maketh essay to cross it in winter. So spake he, and forthwith Poseidon and Pallas Athene 21.285 drew nigh and stood by his side, being likened in form to mortal men, and they clasped his hand in theirs and pledged him in words. And among them Poseidon, the Shaker of Earth, was first to speak:Son of Peleus, tremble not thou overmuch, neither be anywise afraid, such helpers twain are we from the gods— 21.290 and Zeus approveth thereof —even I and Pallas Athene. Therefore is it not thy doom to be vanquished by a river; nay, he shall soon give respite, and thou of thyself shalt know it. But we will give thee wise counsel, if so be thou wilt hearken. Make not thine hands to cease from evil battle 21.295 until within the famed walls of Ilios thou hast pent the Trojan host, whosoever escapeth. But for thyself, when thou hast bereft Hector of life, come thou back to the ships; lo, we grant thee to win glory.
23.306 to him for his profit — a wise man to one that himself had knowledge.Antilochus, for all thou art young, yet have Zeus and Poseidon loved thee and taught thee all manner of horsemanship; wherefore to teach thee is no great need, for thou knowest well how to wheel about the turning-post; yet are thy horses slowest in the race: therefore I deem there will be sorry work for thee. The horses of the others are swifter, but the men know not how to devise more cunning counsel than thine own self. Wherefore come, dear son, lay thou up in thy mind cunning of every sort, to the end that the prizes escape thee not.
23.315 By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. 23.319 By cunning, thou knowest, is a woodman far better than by might; by cunning too doth a helmsman on the wine-dark deep guide aright a swift ship that is buffeted by winds; and by cunning doth charioteer prove better than charioteer. Another man, trusting in his horses and car, 23.320 heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, 23.324 heedlessly wheeleth wide to this side and that, and his horses roam over the course, neither keepeth he them in hand; whereas he that hath crafty mind, albeit he drive worse horses, keepeth his eye ever on the turning-post and wheeleth close thereby, neither is unmindful how at the first to force his horses with the oxhide reins, ' "23.325 but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " "2
3.329 but keepeth them ever in hand, and watcheth the man that leadeth him in the race. Now will I tell thee a manifest sign that will not escape thee. There standeth, as it were a fathom's height above the ground, a dry stump, whether of oak or of pine, which rotteth not in the rain, and two white stones on either side " '23.330 thereof are firmly set against it at the joinings of the course, and about it is smooth ground for driving. Haply it is a monnment of some man long ago dead, or haply was made the turning-post of a race in days of men of old; and now hath switft-footed goodly Achilles appointed it his turningpost. Pressing hard thereon do thou drive close thy chariot and horses, and thyself lean in thy well-plaited 23.335 car a little to the left of the pair, and to the off horse do thou give the goad, calling to him with a shout, and give him rein from thy hand. But to the post let the near horse draw close, that the nave of the well-wrought wheel seem to graze the surface thereof— 23.340 but be thou ware of touching the stone, lest haply thou wound thy horses and wreck thy car; so should there be joy for the rest, but reproach it for thyself. Nay, dear son, be thou wise and on thy guard; for if at the turning-post thou shalt drive past the rest in thy course, 23.345 there is no man that shall catch thee by a burst of speed, neither pass thee by, nay, not though in pursuit he were driving goodly Arion, the swift horse of Adrastus, that was of heavenly stock, or those of Laomedon, the goodly breed of this land. So saying Nestor, son of Neleus, sate him down again in his place,
24.28 And the thing was pleasing unto all the rest, yet not unto Hera or Poseidon or the flashing-eyed maiden, but they continued even as when at the first sacred Ilios became hateful in their eyes and Priam and his folk, by reason of the sin of Alexander, for that he put reproach upon those goddesses when they came to his steading, 24.30 and gave precedence to her who furthered his fatal lustfulness. But when at length the twelfth morn thereafter was come, then among the immortals spake Phoebus Apollo:Cruel are ye, O ye gods, and workers of bane. Hath Hector then never burned for you thighs of bulls and goats without blemish? ' "
24.134 neither of the couch? Good were it for thee even to have dalliance in a woman's embrace. For, I tell thee, thou shalt not thyself be long in life, but even now doth death stand hard by thee and mighty fate. But hearken thou forthwith unto me, for I am a messenger unto thee from Zeus. He declareth that that the gods are angered with thee, " '24.135 and that himself above all immortals is filled with wrath, for that in the fury of thine heart thou holdest Hector at the beaked ships, and gavest him not back. Nay come, give him up, and take ransom for the dead. Then in answer to her spake Achilles, swift of foot:So let it be; whoso bringeth ransom, let him bear away the dead,
24.424 neither hath anywhere pollution; and all the wounds are closed wherewith he was stricken, for many there were that drave the bronze into his flesh. In such wise do the blessed gods care for thy son, a corpse though he be, seeing he was dear unto their hearts. So spake he, and the old man waxed glad, and answered, saying:
24.527 For on this wise have the gods spun the thread for wretched mortals, that they should live in pain; and themselves are sorrowless. For two urns are set upon the floor of Zeus of gifts that he giveth, the one of ills, the other of blessings. To whomsoever Zeus, that hurleth the thunderbolt, giveth a mingled lot, ' ' None |
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7. Homeric Hymns, To Aphrodite, 5, 7-13, 16-17, 21-32, 45-168, 173-180, 182-290 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite, • Aphrodite, Aegean islands, associated with • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Charites/Graces and • Aphrodite, Dione and • Aphrodite, Dionysus and • Aphrodite, Eukleia and • Aphrodite, Hephaestus and • Aphrodite, Hera and • Aphrodite, Hestia and • Aphrodite, Zeus and • Aphrodite, birth of • Aphrodite, birth scenes and stories • Aphrodite, doves sacred to • Aphrodite, garden, association with • Aphrodite, geese, association with • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, in Judgment of Paris scenes • Aphrodite, nude versus dressed • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Apollo, Aphrodite and • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Athens, Aphrodite/Urania in the Gardens, sanctuary of • Charites (Graces), Aphrodite and • Cronus, Aphrodite and • Cyclades, Aphrodite and • Cyprus, association of Aphrodite with • Dionysus, Aphrodite and • Hephaestus, Aphrodite and • Hera, Aphrodite and • Hesiod, on Aphrodite • Hestia, Aphrodite and • Homer, on Aphrodite • Homeric Hymn to Aphrodite • Homeric hymn to Aphrodite, • Lay of Ares and Aphrodite • Naxos, amphora with Aphrodite and Ares from • Nilsson, Martin, on Aphrodite • Paris (from Iliad), Aphrodite and • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • doves, sacred to Aphrodite/Dione • geese, association of Aphrodite with • sanctuaries and temples, of Aphrodite • vegetation deities, Aphrodite and • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540, 728; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 103, 104, 171; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 33; Hubbard (2014), A Companion to Greek and Roman Sexualities, 219; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 21, 22; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 55, 56, 57, 58, 64; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 77, 82, 83, 84; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 72; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 84; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 123, 197, 253, 254, 259, 261, 268; Tor (2017), Mortal and Divine in Early Greek Epistemology, 71, 94, 261; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 55; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 242
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5 On earth and in the sea. They all hold dear
7 Three hearts she cannot bend nor yet beguile: 8 Grey-eyed Athene’s one – she’ll never smile 9 At Aphrodite’s deeds. Her care is war, 10 The work of Ares, conflict, blood and gore.' 11 She was the first to teach mortals to build 12 Bronze chariots of battle, and she filled 13 Soft maids with knowledge of the arts. Also,
16 Gold-shafted Artemis, in amorousness, 1
7 For she loves slaying beasts and archery,
21 For Aphrodite’s works (first progeny 22 of wily Cronus, and the last, was she 23 By aegis-bearing Zeus’s will) - a queen 24 of whom Poseidon and Phoebus had been 2
5 Wooers, whom she rejected stubbornly. 26 She swore a great oath, which would come to be 2
7 Fulfilled, by touching Father Zeus’s head. 28 She’d be a virgin evermore, she said. 29 For this she was given a great reward 30 And lodged inside the house of Zeus, the lord 31 of all and got the greatest share, and she 32 Is praised in all the shrines, the primary 4
5 Child whom with Rhea sly Cronus created. 46 With the chaste, modest goddess Zeus then mated, 4
7 The ever-wise one. Zeus, though, this godde 48 For a mortal man imbued with amorousness. 49 And she lay with him so that even she
50 Might soon know mortal love nor laughingly
51 Say gods to mortal women she had paired,
52 Creating mortal men, while men had shared,
53 Through her, goddesses’ beds. So she straightway
54 Then made Anchises love her who, that day,
5
5 In godlike shape, was tending herds around
56 Many-springed Ida’s steep hills. When she found
5
7 The man, she loved him passionately. She went
58 To Paphos where her altar, sweet with scent,
59 And precinct were. She entered there, and tight 60 She shut the doors, those doors that shone so bright. 61 The Graces bathed her with the oil that’s seen 62 Upon the deathless gods with heavenly sheen, 63 Fragrant and sweet. Her rich clothes they arrayed 64 Her in, then, swathed in gold, for Troy she made 6
5 With speed high in the air. And thus she came 66 To Ida (of the beasts she cannot tame 6
7 She is the mother). To the high retreat 68 She came, where, fawning, grey wolves came to meet 69 Her – grim-eyed lions and speedy leopards, too,
70 Hungry for deer and bears. All, two by two,
71 Mated among the shadowy haunts. But she
72 Came to the well-built leas. And there was he -
73 The hero Anchises, some way away
74 From others, in the homesteads. One could say
7
5 That he was godlike in his beauty. Though
76 The others urged their cattle all to go
7
7 With them to grassy pasturelands, yet he
78 Was playing on his lyre thrillingly
79 While strolling to and fro. And there she stood 80 Before him like a girl in maidenhood, 81 In height and mien, that she might quell his fright. 82 He saw her and he wondered at the sight – 83 Her height and mien, her shining clothes. For she 84 Had on a robe whose shining brilliancy 8
5 Capped fire, gorgeous, golden and enhanced 86 With many hues and, like a moon, it glanced 8
7 Over her delicate breasts, a wondrous sight, 88 And twisted brooches, earrings shining bright, 89 And lovely necklaces were set around 90 Her tender throat. Now Eros quickly found 91 Anchises, who said: “Lady queen, may bli 92 Be on you whether you are Artemi 93 Or golden Aphrodite or, maybe, 94 Noble Themis or bright-eyed Athene 9
5 Or Leto? Does a Grace, p’raps, come to me? 96 (They’re called immortal, seen in company 9
7 With gods). Or else a Nymph, who’s seen around 98 The pleasant woods, or one, perhaps, who’s found 99 Upon this lovely mountain way up high 100 Or in streams’ springs or grassy meadows? I 101 Will build a shrine to you, seen far away 102 Upon a peak, and on it I will lay 103 In every season some rich offering. 104 Be gracious, granting that all men may sing 10
5 of my prestige in Troy, my progeny 106 All strong forever after. As for me, 10
7 May I live long in wealth.” Then in reply 108 The child of Zeus addressed him and said: “I 109 Am no goddess, Anchises, most sublime 110 of earth-born ones. Why do you think that I’m 111 Immortal? No, a mortal gave me birth. 112 My father’s Otreus, very well known on earth, 113 If you have heard of him. He holds command 114 In well-walled Phrygia. I understand 11
5 Your language well. At home have I been bred 1
16 By a Trojan nurse who, in my mother’s stead, 11
7 Nurtured me from a child, and that is why 118 I know your tongue as well. However, I 119 Was seized by Hermes, who took me away 120 From Artemis’s dance. A great array 1
21 of marriageable maids were we as we 122 Frolicked together. A great company 123 Surrounded us. Thence Hermes snatched me, then 124 Guided me over many fields of men, 12
5 Much land that was not harrowed nor possessed, 126 Where beasts of prey roamed the dark vales. I guessed 12
7 I’d never touch the earth again. He said 128 I’d be the wedded partner of your bed 129 And birth great brood. Back to the gods he flew, 130 And here I am! I have great need of you. 131 So by your noble parents (for no-one 132 of wretched stock could create such a son) 133 And Zeus, I beg, take me to wife, who know 134 Nothing of love, a maiden pure, and show 13
5 Me to your parents and your brothers, who 136 Shall like me well. Then send a herald to 13
7 The swift-horsed Phrygians that immediately 138 My sorrowing folks shall know of this. You’ll see 139 From them much gold and woven stuff and more. 140 Take these as bride-price, then make ready for 141 A lovely wedding that for gods and men 142 Shall be immortalized. The goddess then 143 Put love into his heart. Then Anchises, 144 Thus stricken, said: ”If I can credit these 14
5 Words that you say, if you’re of mortals bred, 146 That Otreus fathered you – that’s what you said – 14
7 And Hermes brought you here that you might be 148 My wife forever, no-one shall stop me – 149 No god nor man – from having intercourse 1
50 With you right now, not even if perforce 1
51 Phoebus shot arrows from his silver bow 1
52 At me. I’d go into the land below 1
53 The earth most gladly once I’d broached your bed, 1
54 O godlike lady.” That is what he said. 1
5
5 He took her hand. She threw her glance aside, 1
56 Her lovely eyes cast down, and slowly hied 1
5
7 To the well-spread bed, which was already made 1
58 With delicate coverings. On it were laid 1
59 Bearskins and skins of roaring lions he
160 Had killed in that mountainous territory.
161 In bed, each twisted brooch and each earring
162 And necklace he removed – each shining thing –
163 And doffed her girdle and bright clothes and laid
164 Her on a golden-studded seat, then made
16
5 Love to her, man and goddess – destiny
166 And the gods’ will condoned it – although he
16
7 Did not know what he did. But at the hour
168 When oxen and tough sheep back from the flower- 1
73 She stood, and from her cheeks there radiated 1
74 Unearthly beauty one associated 1
7
5 With well-wreathed Cytherea. And then she 1
76 Roused him and said: “Why sleep so heavily? 1
7
7 Get up, Anchises! Tell me, is my guise 1
78 The same to you as when you first laid eye 1
79 Upon me?” He awoke immediately. 180 Seeing her neck and lovely eyes, was he
182 His comely face. His winged words appealing, 183 He said: “When first I looked on you, I knew 184 You were a goddess – you did not speak true. 18
5 By aegis-bearing Zeus, I beg, let me 186 Not live my life among humanity, 18
7 A palsied thing. Have pity. For a man 188 Who lies with goddesses no longer can 189 Be sound.” She answered him: “O leading light 190 of mortals, courage! You’ve no need of fright. 191 Nor I nor any god will cause you fear – 192 The gods love you. A son who shall be dear 193 To you shall over Troy hold sovereignty, 194 As shall his offspring in posterity. 19
5 His name shall be Aeneas, for the pain 196 of grief I felt inside because I’d lain 19
7 With a mortal. Yet the people of your race 198 Are the most godlike, being fair of face 199 And tall. Zeus seized golden-haired Ganymede 200 Thanks to his beauty, that he might indeed 201 Pour wine for all the gods and always be 202 Among them all – remarkable to see. 203 Honoured by all, he from the golden bowl 204 Drew the red nectar. Grief, though, filled the soul 20
5 of Tros, not knowing if a heaven-sent blow 206 Had snatched away his darling son, and so 20
7 He mourned day after day unceasingly. 208 In pity, Zeus gave him indemnity- 209 High-stepping horses such as carry men.
210 Hermes, the Argos-slaying leader, then,
211 At Zeus’s bidding, told him all – his son
212 Would live forever agelessly, atone
213 With all the gods. So, when he heard of thi
214 No longer did he mourn but, filled with bliss,
21
5 On his storm-footed horses joyfully 2
16 He rode away. Tithonus similarly
21
7 Was seized by golden-throned Eos – he, too,
218 Was of your race and godlike, just like you.
219 She begged dark-clouded Zeus to give consent 220 That he’d be deathless, too. Zeus granted this. 2
21 But thoughtless queenly Eos was amiss, 222 Not craving youth so that senility 223 Would never burden him and so, though he 224 Lived happily with Eos far away 22
5 On Ocean’s streams, at the first signs of grey 226 Upon his lovely head and noble chin, 22
7 She spurned his bed but cherished him within 228 Her house and gave him lovely clothes to wear, 229 Food and ambrosia. But when everywhere 230 He could not move, her best resolve for him 230 Old age oppressed him and his every limb 231 Was this – to place him in a room and close 232 The shining doors. An endless babbling rose 233 Out of his mouth; he had no strength at all 234 As once he had. I’d not have this befall 23
5 Yourself. But if you looked as now you do 236 Forevermore and everyone called you 23
7 My husband, I’d not grieve. But pitile 238 Old age will soon enshroud you – such distre 239 Will burden every mortal – wearying 240 And deadly, even by the gods a thing 241 of fear. You’ve caused great endless infamy 242 For me among the gods who formerly 243 Feared all my jibes and wiles with which I mated 244 The gods with mortal maids and subjugated 24
5 Them all. However, no more shall my word 246 Have force among the gods, since I’ve incurred 24
7 Much madness on myself, dire, full of dread. 248 My mind has gone astray! I’ve shared a bed 249 With a mortal! Underneath my girdle lie 2
50 A child! As soon as he has cast his eye 2
51 Upon the sun, the mountain Nymphs whose breast 2
52 Are deep, who dwell on those great sacred crests, 2
53 Shall rear him. They’re not of mortality 2
54 Nor immortality; extendedly 2
5
5 They live, eat heavenly food and lightly tread 2
56 The dance among the deathless ones and bed 2
5
7 With Hermes and Sileni, hid away 2
58 In pleasant caves, and on the very day 2
59 That they are born, up from the fruitful earth 260 Pines and high oaks also display their birth, 261 Trees so luxuriant, so very fair, 262 Called the gods’ sancta, high up in the air. 263 No mortal chops them down. When the Fates mark 264 Them out for death, they wither there, their bark 26
5 Shrivelling too, their twigs fall down. As one, 266 Both Nymph and tree leave the light of the sun. 26
7 They’ll rear my son. And at his puberty 268 The goddesses will show you him. Let me 269 Tell you what I propose – when he is near 2
70 His fifth year on this earth, I’ll bring him here 2
71 That you may gaze upon him and enjoy 2
72 The sight, for he will be a godlike boy. 2
73 Bring him to windy Ilium. If you 2
74 Are queried by some mortal as to who 2
7
5 Gave birth to him, then say, as I propose, 2
76 It was a flower-like Nymph, one Nymph of those 2
7
7 Who dwell upon that forest-covered crag. 2
78 Should you tell all, though, and foolishly brag 2
79 That you have lain with rich-crowned Aphrodite, 280 Then with a smoky bolt will Zeus Almighty 281 Strike you. That’s all. Take heed. Do not name me. 282 Respect the anger of the gods.” Then she 283 Soared up to windy heaven. Queen, farewell. 284 Your tale is told. I have one more to tell. ' None |
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8. Homeric Hymns, To Demeter, 211, 272 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aphrodite • Homeric Hymn to Aphrodite
Found in books: Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 23; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 64; Peels (2016), Hosios: A Semantic Study of Greek Piety, 233
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211 Around her slender feet her dark-blue dre272 With ambrosia as though he were the kin ' None |
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9. Homeric Hymns, To Hermes, 4, 292, 319, 335, 338 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aphrodite • Lay of Ares and Aphrodite • Mercury/Hermes, and Venus/Aphrodite
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 22, 25, 26, 27; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 72, 81, 152; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 84
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4 The herald of the gods and progeny
292 This night, I think, you’ve plundered many a seat,'
335 For you to hear this weighty tale, although
338 I found, a downright plunderer, among ' None |
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10. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 61, 66, 423; Faraone (1999), Ancient Greek Love Magic, 44
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11. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Paphia, (a)pistos ((un)trustworthy) • Aphrodite, • Aphrodite, Aegean islands, associated with • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Athena and • Aphrodite, Charites/Graces and • Aphrodite, Dionysus and • Aphrodite, Hephaestus and • Aphrodite, Song of Ares and Aphrodite • Aphrodite, Zeus and • Aphrodite, and Ares • Aphrodite, and tyranny • Aphrodite, garden, association with • Aphrodite, images and iconography • Aphrodite, in Judgment of Paris scenes • Aphrodite, nude versus dressed • Aphrodite, origins and development • Aphrodite, sacred pigeons (Aphrodisias) • Aphrodite, sculpture of • Aphrodite, two cult titles and genealogies, significance of • Aphrodite,, and Paphos • Apollo, Aphrodite and • Ares, Aphrodite and • Athena, Aphrodite and • Charites (Graces), Aphrodite and • Crete, Aphrodite in • Cyclades, Aphrodite and • Cyprus, Aphrodite of • Dionysus, Aphrodite and • Etruscans, Aphrodite and • Gods (Egyptian, Greek, and Roman), Aphrodite • Greek Gods, Aphrodite • Hephaestus, Aphrodite and • Homeric Hymn, to Aphrodite • Homeric Hymns, Aphrodite • Kybele, and Aphrodite • Lay of Ares and Aphrodite • Meidas Painter, lekythos with Aphrodite in her garden • Minoan-Mycenaean religion and art, Aphrodite in • Mother of the Gods, and Aphrodite • Mycenae, Shaft Grave III, nude Aphrodite with geese from • Naxos, amphora with Aphrodite and Ares from • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • lions, Aphrodite and • perfumes and ointments, Aphrodite and • pigeons, sacred to Aphrodite • vegetation deities, Aphrodite and • weddings and marriages, Ares and Aphrodite
Found in books: Bernabe et al. (2013), Redefining Dionysos, 17; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 254; Bowie (2021), Essays on Ancient Greek Literature and Culture, 98, 136, 547; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 26; Cairns (1989), Virgil's Augustan Epic. 131; Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 301; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 198; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379; Faraone (1999), Ancient Greek Love Magic, 98; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 98, 103, 105, 129; Finkelberg (2019), Homer and Early Greek Epic: Collected Essays, 115; Fowler (2014), Plato in the Third Sophistic, 129; Gaifman (2012), Aniconism in Greek Antiquity, 170; Gorain (2019), Language in the Confessions of Augustine, 122; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 67, 94, 113; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 83; Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 327; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 31, 32, 56, 76; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 82, 91; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 157, 159, 162, 164, 165; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 83, 178; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 107, 140, 163, 292; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 143, 322; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 47, 95, 148; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 155; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 187; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 166; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15, 22, 28, 35, 37, 38, 274; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 14; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 468; Segev (2017), Aristotle on Religion, 128; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 200, 261, 265, 283, 387; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 225, 226; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 97, 163; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 387; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94, 261; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 489; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 395, 396
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12. None, None, nan (8th cent. BCE - 8th cent. BCE)
Tagged with subjects: • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite, Aegean islands, associated with • Aphrodite, Apollo and • Aphrodite, Artemis and • Aphrodite, Charites/Graces and • Aphrodite, Dionysus and • Aphrodite, Eukleia and • Aphrodite, Hephaestus and • Aphrodite, Zeus and • Aphrodite, in Judgment of Paris scenes • Aphrodite, origins and development • Apollo, Aphrodite and • Artemis, Aphrodite and • Charites (Graces), Aphrodite and • Cyclades, Aphrodite and • Dionysus, Aphrodite and • Hephaestus, Aphrodite and • Zeus, Aphrodite and • vegetation deities, Aphrodite and
Found in books: Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 21, 22, 26, 27, 28; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 54, 56, 57, 64; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 84; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 197, 198, 261; Tor (2017), Mortal and Divine in Early Greek Epistemology, 94
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13. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Acrocorinth, cult statue of Aphrodite of • Aphrodite • Aphrodite Urania • Aphrodite, • Aphrodite, Ares and • Aphrodite, Athena and • Aphrodite, Zeus and • Aphrodite, images and iconography • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Aphrodite/Venus • Ares, Aphrodite and • Athena, Aphrodite and • Hesiod, on Aphrodite • Homer, on Aphrodite • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Zeus, Aphrodite and • sanctuaries and temples, of Aphrodite • weddings and marriages, Ares and Aphrodite
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 483, 576, 621, 723; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 22; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 157; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 75, 76; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 33, 34, 187; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 142; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 148, 149; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 256; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 235; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 24, 67; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 281, 282, 283
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14. None, None, nan (7th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, • Aphrodite, Ourania of Arabia, Ascalon, Assyria, Cyprus, Cythera, Persia, Scythia • Aphrodite, of Didyma
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 294; Mikalson (2003), Herodotus and Religion in the Persian Wars, 191
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15. Hebrew Bible, Ezekiel, 8.14 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Geljon and Vos (2020), Rituals in Early Christianity: New Perspectives on Tradition and Transformation, 121; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 179, 183
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8.14 וַיָּבֵא אֹתִי אֶל־פֶּתַח שַׁעַר בֵּית־יְהוָה אֲשֶׁר אֶל־הַצָּפוֹנָה וְהִנֵּה־שָׁם הַנָּשִׁים יֹשְׁבוֹת מְבַכּוֹת אֶת־הַתַּמּוּז׃'' None | sup>
8.14 Then He brought me to the door of the gate of the LORD’S house which was toward the north; and, behold, there sat the women weeping for Tammuz.'' None |
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16. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 45; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 159, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 176; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 285
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17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite,
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 638, 639; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 281
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18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite’s births
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 71
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19. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Ares and • Aphrodite, as martial goddess • Aphrodite, images and iconography • Aphrodite, origins and development • Ares, Aphrodite and • Cyclades, Aphrodite and • Cyclades, amphora fragment with Ares and Aphrodite • Naxos, amphora with Aphrodite and Ares from • Thebes, association of Ares, Dionysus, and Aphrodite with • weddings and marriages, Ares and Aphrodite
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 249; Faraone (1999), Ancient Greek Love Magic, 56; Osborne (1996), Eros Unveiled: Plato and the God of Love. 71; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 85, 103, 104; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 25, 310; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 288, 289
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20. Euripides, Bacchae, 51-53, 58, 234, 274-285, 485-487 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, confession of Phaedra in Hippolytus and • Aphrodite, dual anthropomorphic and cosmic nature of • Aphrodite, revenge of, in Hippolytus • Cyprus, Aphrodite of • Homeric Hymn, to Aphrodite • Kybebe, as Aphrodite • Mother of the Gods, and Aphrodite • Venus/Aphrodite • sacrifice, to Aphrodite
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 86; Bernabe et al. (2013), Redefining Dionysos, 330; Gorain (2019), Language in the Confessions of Augustine, 15; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 109; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 108, 145; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 36; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 239, 249; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 148, 149, 150, 176
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51 ὀργῇ σὺν ὅπλοις ἐξ ὄρους βάκχας ἄγειν 52 ζητῇ, ξυνάψω μαινάσι στρατηλατῶν. 53 ὧν οὕνεκʼ εἶδος θνητὸν ἀλλάξας ἔχω
58 αἴρεσθε τἀπιχώριʼ ἐν πόλει Φρυγῶν
234 γόης ἐπῳδὸς Λυδίας ἀπὸ χθονός,274 καθʼ Ἑλλάδʼ ἔσται. δύο γάρ, ὦ νεανία, 275 τὰ πρῶτʼ ἐν ἀνθρώποισι· Δημήτηρ θεά— 276 γῆ δʼ ἐστίν, ὄνομα δʼ ὁπότερον βούλῃ κάλει· 277 αὕτη μὲν ἐν ξηροῖσιν ἐκτρέφει βροτούς· 278 ὃς δʼ ἦλθʼ ἔπειτʼ, ἀντίπαλον ὁ Σεμέλης γόνος 279 βότρυος ὑγρὸν πῶμʼ ηὗρε κεἰσηνέγκατο 280 θνητοῖς, ὃ παύει τοὺς ταλαιπώρους βροτοὺς 281 λύπης, ὅταν πλησθῶσιν ἀμπέλου ῥοῆς, 282 ὕπνον τε λήθην τῶν καθʼ ἡμέραν κακῶν 283 δίδωσιν, οὐδʼ ἔστʼ ἄλλο φάρμακον πόνων. 284 οὗτος θεοῖσι σπένδεται θεὸς γεγώς, 285 ὥστε διὰ τοῦτον τἀγάθʼ ἀνθρώπους ἔχειν.
485 τὰ δʼ ἱερὰ νύκτωρ ἢ μεθʼ ἡμέραν τελεῖς; Διόνυσος 486 νύκτωρ τὰ πολλά· σεμνότητʼ ἔχει σκότος. Πενθεύς 487 τοῦτʼ ἐς γυναῖκας δόλιόν ἐστι καὶ σαθρόν. Διόνυσος ' None | sup>
51 revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man.
58 But, you women who have left Tmolus, the bulwark of Lydia , my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself,
234 Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land,274 A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas . For two things, young man, 275 are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it 280 to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods, 285 o that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus ,
485 Do you perform the rites by night or by day? Dionysu 486 Mostly by night; darkness conveys awe. Pentheu 487 This is treacherous towards women, and unsound. Dionysu ' None |
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21. Euripides, Hippolytus, 1-40, 42-48, 51-56, 58-60, 84-86, 102, 104, 106, 141-150, 172, 188, 208-249, 276, 282-283, 293, 302-305, 315-317, 325-336, 359, 373-430, 443-456, 462-463, 473-479, 503-506, 509-512, 522, 525-564, 612, 1003, 1074-1075, 1078-1079, 1272-1273, 1277-1280, 1286-1295, 1298-1302, 1305-1324, 1326, 1328-1337, 1339-1340, 1390, 1400, 1402, 1405, 1407, 1409, 1414, 1416-1439 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Kythereia • Aphrodite, as both sweet and ferocious • Aphrodite, confession of Phaedra in Hippolytus and • Aphrodite, dual anthropomorphic and cosmic nature of • Aphrodite, eros deriving from • Aphrodite, in the Hippolytus • Aphrodite’s births • Cyprus, Aphrodite of • Homeric Hymn, to Aphrodite • Mother of the Gods, and Aphrodite • demons, Aphrodite as the worst of daemons • eros, Aphrodite as origin of • sacrifice, to Aphrodite
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bednarek (2021), The Myth of Lycurgus in Aeschylus, Naevius, and beyond, 85; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241, 249, 251; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 188; Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 125, 138; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 83, 109; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 100; Meinel (2015), Pollution and Crisis in Greek Tragedy, 44; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 45, 165; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 108; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 322; Osborne (1996), Eros Unveiled: Plato and the God of Love. 71; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 202, 203, 205, 206, 207, 208, 209, 210, 212, 213, 214; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 37, 38, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 63, 67, 165; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 231, 237; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 291, 294; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 433; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 699; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 191
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1 Πολλὴ μὲν ἐν βροτοῖσι κοὐκ ἀνώνυμος'2 θεὰ κέκλημαι Κύπρις οὐρανοῦ τ' ἔσω:" '3 ὅσοι τε Πόντου τερμόνων τ' ̓Ατλαντικῶν" "4 ναίουσιν εἴσω, φῶς ὁρῶντες ἡλίου,' "5 τοὺς μὲν σέβοντας τἀμὰ πρεσβεύω κράτη,' "6 σφάλλω δ' ὅσοι φρονοῦσιν εἰς ἡμᾶς μέγα." '7 ἔνεστι γὰρ δὴ κἀν θεῶν γένει τόδε: 8 τιμώμενοι χαίρουσιν ἀνθρώπων ὕπο.' "9 δείξω δὲ μύθων τῶνδ' ἀλήθειαν τάχα:" 10 ὁ γάρ με Θησέως παῖς, ̓Αμαζόνος τόκος,' "
1
1 ̔Ιππόλυτος, ἁγνοῦ Πιτθέως παιδεύματα,
12 μόνος πολιτῶν τῆσδε γῆς Τροζηνίας' "
13 λέγει κακίστην δαιμόνων πεφυκέναι:
14 ἀναίνεται δὲ λέκτρα κοὐ ψαύει γάμων,' "
15 Φοίβου δ' ἀδελφὴν ̓́Αρτεμιν, Διὸς κόρην," 16 τιμᾷ, μεγίστην δαιμόνων ἡγούμενος,' "
17 χλωρὰν δ' ἀν' ὕλην παρθένῳ ξυνὼν ἀεὶ" 18 κυσὶν ταχείαις θῆρας ἐξαιρεῖ χθονός,
19 μείζω βροτείας προσπεσὼν ὁμιλίας.' "20 τούτοισι μέν νυν οὐ φθονῶ: τί γάρ με δεῖ; 2
1 ἃ δ' εἰς ἔμ' ἡμάρτηκε τιμωρήσομαι" "22 ̔Ιππόλυτον ἐν τῇδ' ἡμέρᾳ: τὰ πολλὰ δὲ" "23 πάλαι προκόψας', οὐ πόνου πολλοῦ με δεῖ." "24 ἐλθόντα γάρ νιν Πιτθέως ποτ' ἐκ δόμων" '25 σεμνῶν ἐς ὄψιν καὶ τέλη μυστηρίων 26 Πανδίονος γῆν πατρὸς εὐγενὴς δάμαρ 27 ἰδοῦσα Φαίδρα καρδίαν κατέσχετο' "28 ἔρωτι δεινῷ τοῖς ἐμοῖς βουλεύμασιν. 29 καὶ πρὶν μὲν ἐλθεῖν τήνδε γῆν Τροζηνίαν,' "30 πέτραν παρ' αὐτὴν Παλλάδος, κατόψιον" "3
1 γῆς τῆσδε ναὸν Κύπριδος ἐγκαθίσατο,' "32 ἐρῶς' ἔρωτ' ἔκδημον, ̔Ιππολύτῳ δ' ἔπι" '33 τὸ λοιπὸν ὀνομάσουσιν ἱδρῦσθαι θεάν.' "34 ἐπεὶ δὲ Θησεὺς Κεκροπίαν λείπει χθόνα 35 μίασμα φεύγων αἵματος Παλλαντιδῶν' "36 καὶ τήνδε σὺν δάμαρτι ναυστολεῖ χθόνα, 37 ἐνιαυσίαν ἔκδημον αἰνέσας φυγήν,' "38 ἐνταῦθα δὴ στένουσα κἀκπεπληγμένη' "39 κέντροις ἔρωτος ἡ τάλαιν' ἀπόλλυται" '40 σιγῇ, ξύνοιδε δ' οὔτις οἰκετῶν νόσον." "
42 δείξω δὲ Θησεῖ πρᾶγμα κἀκφανήσεται.' "43 καὶ τὸν μὲν ἡμῖν πολέμιον νεανίαν' "44 κτενεῖ πατὴρ ἀραῖσιν ἃς ὁ πόντιος 45 ἄναξ Ποσειδῶν ὤπασεν Θησεῖ γέρας,' "46 μηδὲν μάταιον ἐς τρὶς εὔξασθαι θεῷ.' "47 ἡ δ' εὐκλεὴς μὲν ἀλλ' ὅμως ἀπόλλυται" "48 Φαίδρα: τὸ γὰρ τῆσδ' οὐ προτιμήσω κακὸν" '5
1 ἀλλ' εἰσορῶ γὰρ τόνδε παῖδα Θησέως" "52 στείχοντα, θήρας μόχθον ἐκλελοιπότα,' "53 ̔Ιππόλυτον, ἔξω τῶνδε βήσομαι τόπων.' "54 πολὺς δ' ἅμ' αὐτῷ προσπόλων ὀπισθόπους" '55 κῶμος λέλακεν, ̓́Αρτεμιν τιμῶν θεὰν' "56 ὕμνοισιν: οὐ γὰρ οἶδ' ἀνεῳγμένας πύλας" "
58 ἕπεσθ' ᾄδοντες ἕπεσθε" '59 τὰν Διὸς οὐρανίαν' "60 ̓́Αρτεμιν, ᾇ μελόμεσθα.' "
84 μόνῳ γάρ ἐστι τοῦτ' ἐμοὶ γέρας βροτῶν:" '85 σοὶ καὶ ξύνειμι καὶ λόγοις ἀμείβομαι,' "86 κλύων μὲν αὐδῆς, ὄμμα δ' οὐχ ὁρῶν τὸ σόν." "
102 πρόσωθεν αὐτὴν ἁγνὸς ὢν ἀσπάζομαι.
104 ἄλλοισιν ἄλλος θεῶν τε κἀνθρώπων μέλει.' "
106 οὐδείς μ' ἀρέσκει νυκτὶ θαυμαστὸς θεῶν." "
14
1 †σύ γὰρ† ἔνθεος, ὦ κούρα,
1
42 εἴτ' ἐκ Πανὸς εἴθ' ̔Εκάτας" 143 ἢ σεμνῶν Κορυβάντων φοι-
144 τᾷς ἢ ματρὸς ὀρείας;' "
145 †σὺ δ'† ἀμφὶ τὰν πολύθη-" 146 ρον Δίκτυνναν ἀμπλακίαις
147 ἀνίερος ἀθύτων πελάνων τρύχῃ;
148 φοιτᾷ γὰρ καὶ διὰ λί-' "
208 αἰαῖ: 209 πῶς ἂν δροσερᾶς ἀπὸ κρηνῖδος' "232 τί τόδ' αὖ παράφρων ἔρριψας ἔπος;" '236 τάδε μαντείας ἄξια πολλῆς, 237 ὅστις σε θεῶν ἀνασειράζει 238 καὶ παρακόπτει φρένας, ὦ παῖ.' "240 ποῖ παρεπλάγχθην γνώμης ἀγαθῆς; 24
1 ἐμάνην, ἔπεσον δαίμονος ἄτῃ. 244 αἰδούμεθα γὰρ τὰ λελεγμένα μοι. 247 τὸ γὰρ ὀρθοῦσθαι γνώμην ὀδυνᾷ, 248 τὸ δὲ μαινόμενον κακόν: ἀλλὰ κρατεῖ' "249 μὴ γιγνώσκοντ' ἀπολέσθαι." 276 πότερον ὑπ' ἄτης ἢ θανεῖν πειρωμένη;" '304 ἀλλ' ἴσθι μέντοι — πρὸς τάδ' αὐθαδεστέρα" '305 γίγνου θαλάσσης — εἰ θανῇ, προδοῦσα σοὺς 3
16 ἁγνὰς μέν, ὦ παῖ, χεῖρας αἵματος φορεῖς;' "3
16 παῖδάς τ' ὀνῆσαι καὶ σὸν ἐκσῶσαι βίον." '3
17 χεῖρες μὲν ἁγναί, φρὴν δ' ἔχει μίασμά τι." "
325 τί δρᾷς; βιάζῃ χειρὸς ἐξαρτωμένη;' "329 ὀλῇ. τὸ μέντοι πρᾶγμ' ἐμοὶ τιμὴν φέρει." '330 κἄπειτα κρύπτεις, χρήσθ' ἱκνουμένης ἐμοῦ;" '33
1 ἐκ τῶν γὰρ αἰσχρῶν ἐσθλὰ μηχανώμεθα. 332 οὐκοῦν λέγουσα τιμιωτέρα φανῇ; 335 δώσω: σέβας γὰρ χειρὸς αἰδοῦμαι τὸ σόν.
359 κακῶν ἐρῶσι. Κύπρις οὐκ ἄρ' ἦν θεός," 373 Τροζήνιαι γυναῖκες, αἳ τόδ' ἔσχατον" '374 οἰκεῖτε χώρας Πελοπίας προνώπιον,' "375 ἤδη ποτ' ἄλλως νυκτὸς ἐν μακρῷ χρόνῳ" "376 θνητῶν ἐφρόντις' ᾗ διέφθαρται βίος." '377 καί μοι δοκοῦσιν οὐ κατὰ γνώμης φύσιν' "378 πράσσειν κάκιον: ἔστι γὰρ τό γ' εὖ φρονεῖν" "379 πολλοῖσιν: ἀλλὰ τῇδ' ἀθρητέον τόδε:" '380 τὰ χρήστ' ἐπιστάμεσθα καὶ γιγνώσκομεν," "38
1 οὐκ ἐκπονοῦμεν δ', οἱ μὲν ἀργίας ὕπο," "382 οἱ δ' ἡδονὴν προθέντες ἀντὶ τοῦ καλοῦ" "383 ἄλλην τιν'. εἰσὶ δ' ἡδοναὶ πολλαὶ βίου," '3
84 μακραί τε λέσχαι καὶ σχολή, τερπνὸν κακόν,' "385 αἰδώς τε. δισσαὶ δ' εἰσίν, ἡ μὲν οὐ κακή," "386 ἡ δ' ἄχθος οἴκων. εἰ δ' ὁ καιρὸς ἦν σαφής," "387 οὐκ ἂν δύ' ἤστην ταὔτ' ἔχοντε γράμματα." "388 ταῦτ' οὖν ἐπειδὴ τυγχάνω προγνοῦς' ἐγώ," "389 οὐκ ἔσθ' ὁποίῳ φαρμάκῳ διαφθερεῖν" "390 ἔμελλον, ὥστε τοὔμπαλιν πεσεῖν φρενῶν. 39
1 λέξω δὲ καί σοι τῆς ἐμῆς γνώμης ὁδόν.' "392 ἐπεί μ' ἔρως ἔτρωσεν, ἐσκόπουν ὅπως" "393 κάλλιστ' ἐνέγκαιμ' αὐτόν. ἠρξάμην μὲν οὖν" '394 ἐκ τοῦδε, σιγᾶν τήνδε καὶ κρύπτειν νόσον. 395 γλώσσῃ γὰρ οὐδὲν πιστόν, ἣ θυραῖα μὲν' "396 φρονήματ' ἀνδρῶν νουθετεῖν ἐπίσταται," "397 αὐτὴ δ' ὑφ' αὑτῆς πλεῖστα κέκτηται κακά." '398 τὸ δεύτερον δὲ τὴν ἄνοιαν εὖ φέρειν 399 τῷ σωφρονεῖν νικῶσα προυνοησάμην. 400 τρίτον δ', ἐπειδὴ τοισίδ' οὐκ ἐξήνυτον" '40
1 Κύπριν κρατῆσαι, κατθανεῖν ἔδοξέ μοι, 402 κράτιστον — οὐδεὶς ἀντερεῖ — βουλευμάτων. 403 ἐμοὶ γὰρ εἴη μήτε λανθάνειν καλὰ' "404 μήτ' αἰσχρὰ δρώσῃ μάρτυρας πολλοὺς ἔχειν." "405 τὸ δ' ἔργον ᾔδη τὴν νόσον τε δυσκλεᾶ," "406 γυνή τε πρὸς τοῖσδ' οὖς' ἐγίγνωσκον καλῶς," '407 μίσημα πᾶσιν. ὡς ὄλοιτο παγκάκως' "408 ἥτις πρὸς ἄνδρας ἤρξατ' αἰσχύνειν λέχη" '409 πρώτη θυραίους. ἐκ δὲ γενναίων δόμων' "4
10 τόδ' ἦρξε θηλείαισι γίγνεσθαι κακόν:" '4
1
1 ὅταν γὰρ αἰσχρὰ τοῖσιν ἐσθλοῖσιν δοκῇ,' "4
12 ἦ κάρτα δόξει τοῖς κακοῖς γ' εἶναι καλά." '4
13 μισῶ δὲ καὶ τὰς σώφρονας μὲν ἐν λόγοις, 4
14 λάθρᾳ δὲ τόλμας οὐ καλὰς κεκτημένας:' "4
15 αἳ πῶς ποτ', ὦ δέσποινα ποντία Κύπρι," '4
16 βλέπουσιν ἐς πρόσωπα τῶν ξυνευνετῶν 4
17 οὐδὲ σκότον φρίσσουσι τὸν ξυνεργάτην' "4
18 τέραμνά τ' οἴκων μή ποτε φθογγὴν ἀφῇ;" "4
19 ἡμᾶς γὰρ αὐτὸ τοῦτ' ἀποκτείνει, φίλαι," 420 ὡς μήποτ' ἄνδρα τὸν ἐμὸν αἰσχύνας' ἁλῶ," "
42
1 μὴ παῖδας οὓς ἔτικτον: ἀλλ' ἐλεύθεροι" 422 παρρησίᾳ θάλλοντες οἰκοῖεν πόλιν' "
423 κλεινῶν ̓Αθηνῶν, μητρὸς οὕνεκ' εὐκλεεῖς." 424 δουλοῖ γὰρ ἄνδρα, κἂν θρασύσπλαγχνός τις ᾖ,
425 ὅταν ξυνειδῇ μητρὸς ἢ πατρὸς κακά.' "
426 μόνον δὲ τοῦτό φας' ἁμιλλᾶσθαι βίῳ," 427 γνώμην δικαίαν κἀγαθήν ὅτῳ παρῇ.' "
428 κακοὺς δὲ θνητῶν ἐξέφην' ὅταν τύχῃ," 429 προθεὶς κάτοπτρον ὥστε παρθένῳ νέᾳ, 430 χρόνος: παρ' οἷσι μήποτ' ὀφθείην ἐγώ." 443 Κύπρις γὰρ οὐ φορητὸν ἢν πολλὴ ῥυῇ,' "444 ἣ τὸν μὲν εἴκονθ' ἡσυχῇ μετέρχεται," "445 ὃν δ' ἂν περισσὸν καὶ φρονοῦνθ' εὕρῃ μέγα," '446 τοῦτον λαβοῦσα πῶς δοκεῖς καθύβρισεν.' "447 φοιτᾷ δ' ἀν' αἰθέρ', ἔστι δ' ἐν θαλασσίῳ" "448 κλύδωνι Κύπρις, πάντα δ' ἐκ ταύτης ἔφυ:" "449 ἥδ' ἐστὶν ἡ σπείρουσα καὶ διδοῦς' ἔρον," '450 οὗ πάντες ἐσμὲν οἱ κατὰ χθόν' ἔκγονοι." '45
1 ὅσοι μὲν οὖν γραφάς τε τῶν παλαιτέρων' "452 ἔχουσιν αὐτοί τ' εἰσὶν ἐν μούσαις ἀεὶ" "453 ἴσασι μὲν Ζεὺς ὥς ποτ' ἠράσθη γάμων" "454 Σεμέλης, ἴσασι δ' ὡς ἀνήρπασέν ποτε" '455 ἡ καλλιφεγγὴς Κέφαλον ἐς θεοὺς ̔́Εως' "456 ἔρωτος οὕνεκ': ἀλλ' ὅμως ἐν οὐρανῷ" '474 λῆξον δ' ὑβρίζους': οὐ γὰρ ἄλλο πλὴν ὕβρις" "475 τάδ' ἐστί, κρείσσω δαιμόνων εἶναι θέλειν," "477 νοσοῦσα δ' εὖ πως τὴν νόσον καταστρέφου." "
509 ἔστιν κατ' οἴκους φίλτρα μοι θελκτήρια" "5
10 ἔρωτος, ἦλθε δ' ἄρτι μοι γνώμης ἔσω," "5
1
1 ἅ ς' οὔτ' ἐπ' αἰσχροῖς οὔτ' ἐπὶ βλάβῃ φρενῶν" "5
12 παύσει νόσου τῆσδ', ἢν σὺ μὴ γένῃ κακή." 525 ̓́Ερως ̓́Ερως, ὁ κατ' ὀμμάτων" '526 στάζων πόθον, εἰσάγων γλυκεῖαν 527 ψυχᾷ χάριν οὓς ἐπιστρατεύσῃ, 528 μή μοί ποτε σὺν κακῷ φανείης' "529 μηδ' ἄρρυθμος ἔλθοις." '530 οὔτε γὰρ πυρὸς οὔτ' ἄστρων ὑπέρτερον βέλος," '53
1 οἷον τὸ τᾶς ̓Αφροδίτας ἵησιν ἐκ χερῶν 532 ̓́Ερως ὁ Διὸς παῖς.' "54
1 πέρθοντα καὶ διὰ πάσας ἱέντα συμφορᾶς 5
42 θνατοὺς ὅταν ἔλθῃ. 545 τὰν μὲν Οἰχαλίᾳ 546 πῶλον ἄζυγα λέκτρων, ἄναν- 547 δρον τὸ πρὶν καὶ ἄνυμφον, οἴ-' "548 κων ζεύξας' ἀπ' Εὐρυτίων" '550 δρομάδα ναί̈δ' ὅπως τε βάκ-" '55
1 χαν σὺν αἵματι, σὺν καπνῷ, 552 φονίοισι νυμφείοις 553 ̓Αλκμήνας τόκῳ Κύπρις ἐξέδωκεν:' "6
12 ἡ γλῶσς' ὀμώμοχ', ἡ δὲ φρὴν ἀνώμοτος."
1003 λέχους γὰρ ἐς τόδ' ἡμέρας ἁγνὸν δέμας:"
1074 ὦ δώματ', εἴθε φθέγμα γηρύσαισθέ μοι" "
1075 καὶ μαρτυρήσαιτ' εἰ κακὸς πέφυκ' ἀνήρ."
1078 φεῦ:' "
1079 εἴθ' ἦν ἐμαυτὸν προσβλέπειν ἐναντίον"
1272 ποτᾶται δὲ γαῖαν εὐάχητόν θ'" 1273 ἁλμυρὸν ἐπὶ πόντον,
1277 ὅσα τε γᾶ τρέφει' "
1278 τά τ' αἰθόμενος ἅλιος δέρκεται," 1280 ἄνδρας τε: συμπάντων βασιληίδα τι-
1286 Θησεῦ, τί τάλας τοῖσδε συνήδῃ,' "
1287 παῖδ' οὐχ ὁσίως σὸν ἀποκτείνας" 1288 ψευδέσι μύθοις ἀλόχου πεισθεὶς' "
1289 ἀφανῆ; φανερὰν δ' ἔσχεθες ἄτην." 1290 πῶς οὐχ ὑπὸ γῆς τάρταρα κρύπτεις
129
1 δέμας αἰσχυνθείς,
1292 ἢ πτηνὸς ἄνω μεταβὰς βίοτον' "
1
293 πήματος ἔξω πόδα τοῦδ' ἀνέχεις;" "
1294 ὡς ἔν γ' ἀγαθοῖς ἀνδράσιν οὔ σοι" 1295 κτητὸν βιότου μέρος ἐστίν.' "
1298 ἀλλ' ἐς τόδ' ἦλθον, παιδὸς ἐκδεῖξαι φρένα" "
1299 τοῦ σοῦ δικαίαν, ὡς ὑπ' εὐκλείας θάνῃ," 1300 καὶ σῆς γυναικὸς οἶστρον ἢ τρόπον τινὰ
130
1 γενναιότητα: τῆς γὰρ ἐχθίστης θεῶν
1
302 ἡμῖν ὅσοισι παρθένειος ἡδονὴ' "
1305 τροφοῦ διώλετ' οὐχ ἑκοῦσα μηχαναῖς," "
1306 ἣ σῷ δι' ὅρκων παιδὶ σημαίνει νόσον." "
1307 ὁ δ', ὥσπερ ὢν δίκαιος, οὐκ ἐφέσπετο" "
1308 λόγοισιν, οὐδ' αὖ πρὸς σέθεν κακούμενος" 1309 ὅρκων ἀφεῖλε πίστιν, εὐσεβὴς γεγώς.' "
13
10 ἡ δ' εἰς ἔλεγχον μὴ πέσῃ φοβουμένη" 13
1
1 ψευδεῖς γραφὰς ἔγραψε καὶ διώλεσεν' "
13
12 δόλοισι σὸν παῖδ', ἀλλ' ὅμως ἔπεισέ σε." 13
13 οἴμοι.' "
13
14 δάκνει σε, Θησεῦ, μῦθος; ἀλλ' ἔχ' ἥσυχος," "
13
15 ἆρ' οἶσθα πατρὸς τρεῖς ἀρὰς ἔχων σαφεῖς;" 13
15 τοὐνθένδ' ἀκούσας ὡς ἂν οἰμώξῃς πλέον." "
13
16 ὧν τὴν μίαν παρεῖλες, ὦ κάκιστε σύ,
13
17 ἐς παῖδα τὸν σόν, ἐξὸν εἰς ἐχθρόν τινα.
13
18 πατὴρ μὲν οὖν σοι πόντιος φρονῶν καλῶς' "
13
19 ἔδωχ' ὅσονπερ χρῆν, ἐπείπερ ᾔνεσεν:" "
1320 σὺ δ' ἔν τ' ἐκείνῳ κἀν ἐμοὶ φαίνῃ κακός," 132
1 ὃς οὔτε πίστιν οὔτε μάντεων ὄπα
1322 ἔμεινας, οὐκ ἤλεγξας, οὐ χρόνῳ μακρῷ' "
1323 σκέψιν παρέσχες, ἀλλὰ θᾶσσον ἤ ς' ἐχρῆν" 1324 ἀρὰς ἀφῆκας παιδὶ καὶ κατέκτανες.' "
1326 δείν' ἔπραξας, ἀλλ' ὅμως" "
1328 Κύπρις γὰρ ἤθελ' ὥστε γίγνεσθαι τάδε," "
1329 πληροῦσα θυμόν. θεοῖσι δ' ὧδ' ἔχει νόμος:" 1330 οὐδεὶς ἀπαντᾶν βούλεται προθυμίᾳ' "
1330 τῇ τοῦ θέλοντος, ἀλλ' ἀφιστάμεσθ' ἀεί." "
133
1 ἐπεί, σάφ' ἴσθι, Ζῆνα μὴ φοβουμένη" "
1332 οὐκ ἄν ποτ' ἦλθον ἐς τόδ' αἰσχύνης ἐγὼ" "
1333 ὥστ' ἄνδρα πάντων φίλτατον βροτῶν ἐμοὶ" 1334 θανεῖν ἐᾶσαι. τὴν δὲ σὴν ἁμαρτίαν
1335 τὸ μὴ εἰδέναι μὲν πρῶτον ἐκλύει κάκης:' "
1336 ἔπειτα σὴ θανοῦς' ἀνήλωσεν γυνὴ" 1337 λόγων ἐλέγχους, ὥστε σὴν πεῖσαι φρένα.
1339 λύπη δὲ κἀμοί: τοὺς γὰρ εὐσεβεῖς θεοὶ
1340 θνῄσκοντας οὐ χαίρουσι: τούς γε μὴν κακοὺς' "
1390 τὸ δ' εὐγενές σε τῶν φρενῶν ἀπώλεσεν."
1400 Κύπρις γὰρ ἡ πανοῦργος ὧδ' ἐμήσατο." "
1402 τιμῆς ἐμέμφθη, σωφρονοῦντι δ' ἤχθετο."
1405 ᾤμωξα τοίνυν καὶ πατρὸς δυσπραξίας.
1407 ὦ δυστάλας σὺ τῆσδε συμφορᾶς, πάτερ.' "
1409 στένω σὲ μᾶλλον ἢ 'μὲ τῆς ἁμαρτίας." 14
14 δόξης γὰρ ἦμεν πρὸς θεῶν ἐσφαλμένοι.
14
16 ἔασον: οὐ γὰρ οὐδὲ γῆς ὑπὸ ζόφον
14
17 θεᾶς ἄτιμοι Κύπριδος ἐκ προθυμίας
14
18 ὀργαὶ κατασκήψουσιν ἐς τὸ σὸν δέμας,
14
19 σῆς εὐσεβείας κἀγαθῆς φρενὸς χάριν:' "
1
420 ἐγὼ γὰρ αὐτῆς ἄλλον ἐξ ἐμῆς χερὸς
1
42
1 ὃς ἂν μάλιστα φίλτατος κυρῇ βροτῶν
1
422 τόξοις ἀφύκτοις τοῖσδε τιμωρήσομαι.' "
1
423 σοὶ δ', ὦ ταλαίπωρ', ἀντὶ τῶνδε τῶν κακῶν" 1
424 τιμὰς μεγίστας ἐν πόλει Τροζηνίᾳ
1
425 δώσω: κόραι γὰρ ἄζυγες γάμων πάρος' "
1
426 κόμας κεροῦνταί σοι, δι' αἰῶνος μακροῦ" 1
427 πένθη μέγιστα δακρύων καρπουμένῳ.
1
428 ἀεὶ δὲ μουσοποιὸς ἐς σὲ παρθένων
1
429 ἔσται μέριμνα, κοὐκ ἀνώνυμος πεσὼν
1430 ἔρως ὁ Φαίδρας ἐς σὲ σιγηθήσεται.' "
143
1 σὺ δ', ὦ γεραιοῦ τέκνον Αἰγέως, λαβὲ" "
1432 σὸν παῖδ' ἐν ἀγκάλαισι καὶ προσέλκυσαι:" 1433 ἄκων γὰρ ὤλεσάς νιν, ἀνθρώποισι δὲ
1434 θεῶν διδόντων εἰκὸς ἐξαμαρτάνειν.
1435 καὶ σοὶ παραινῶ πατέρα μὴ στυγεῖν σέθεν,' "
1436 ̔Ιππόλυτ': ἔχει γὰρ μοῖραν ᾗ διεφθάρης." "
1437 καὶ χαῖρ': ἐμοὶ γὰρ οὐ θέμις φθιτοὺς ὁρᾶν" "
1438 οὐδ' ὄμμα χραίνειν θανασίμοισιν ἐκπνοαῖς:" "
1439 ὁρῶ δέ ς' ἤδη τοῦδε πλησίον κακοῦ." '' None | sup>
1 Wide o’er man my realm extends, and proud the name that I, the goddess Cypris, bear, both in heaven’s courts and ’mongst all those who dwell within the limits of the sea i.e. the Euxine. and the bounds of Atlas, beholding the sun-god’s light;' 2 Wide o’er man my realm extends, and proud the name that I, the goddess Cypris, bear, both in heaven’s courts and ’mongst all those who dwell within the limits of the sea i.e. the Euxine. and the bounds of Atlas, beholding the sun-god’s light; 5 those that respect my power I advance to honour, but bring to ruin all who vaunt themselves at me. For even in the race of gods this feeling finds a home, even pleasure at the honour men pay them.
10 for that son of Theseus, born of the Amazon, Hippolytus, whom holy Pittheus taught, alone of all the dwellers in this land of Troezen, calls me vilest of the deities. Love he scorns, and, as for marriage, will none of it;
15 but Artemis, daughter of Zeus, sister of Phoebus, he doth honour, counting her the chief of goddesses, and ever through the greenwood, attendant on his virgin goddess, he dears the earth of wild beasts with his fleet hounds, enjoying the comradeship of one too high for mortal ken. 20 ’Tis not this I grudge him, no! why should I? But for his sins against me, I will this very day take vengeance on Hippolytus; for long ago I cleared the ground of many obstacles, so it needs but trifling toil. 25 to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire. 30 a temple did she rear to Cypris hard by the rock of Pallas where it o’erlooks this country, for love of the youth in another land; and to win his love in days to come she called after his name the temple she had founded for the goddess. 35 flying the pollution of the blood of Pallas’ Descendants of Pandion, king of Cecropia, slain by Theseus to obtain the kingdom. sons, and with his wife sailed to this shore, content to suffer exile for a year, then began the wretched wife to pine away in silence, moaning ’neath love’s cruel scourge, 40 and none of her servants knows what ails her. But this passion of hers must not fail thus. No, I will discover the matter to Theseus, and all shall be laid bare. Then will the father slay his child, my bitter foe, by curses, 45 for the lord Poseidon granted this boon to Theseus; three wishes of the god to ask, nor ever ask in vain. So Phaedra is to die, an honoured death ’tis true, but still to die; for I will not let her suffering outweigh the payment of such forfeit by my foe 5
1 as shall satisfy my honour. 55 of retainers, in joyous cries of revelry uniting and hymns of praise to Artemis, his goddess; for little he recks that Death hath oped his gates for him, and that this is his last look upon the light. Hippolytu
58 Come follow, friends, singing to Artemis, daughter of Zeus, throned in the sky, 60 whose votaries we are. Attendants of Hippolytu
84 elf-control, made perfect, hath a home, these may pluck the flowers, but not the wicked world. Accept, I pray, dear mistress, mine this chaplet from my holy hand to crown thy locks of gold; for I, and none other of mortals, have this high guerdon, 85 to be with thee, with thee converse, hearing thy voice, though not thy face beholding. So be it mine to end my life as I began. Attendant
102 I greet her from afar, preserving still my chastity. Att
104 ’Mongst gods as well as men we have our several preferences. Attendant
106 No god, whose worship craves the night, hath charms for me. Attendant
14
1 Maiden, thou must be possessed, by Pan made frantic or by Hecate, or by the Corybantes dread, and Cybele the mountain mother.
145 Or maybe thou hast sinned against Dictynna, huntress-queen, and art wasting for thy guilt in sacrifice unoffered. For she doth range o’er lakes’ expanse and past the bounds of earth
208 Ah! would I could draw a draught of water pure from some dew-fed spring, and lay me down to rest in the grassy meadow ’neath the poplar’s shade! Nurse 232 Why betray thy frenzy in these wild whirling words? Now thou wert for hasting hence to the hills away to hunt wild beasts, and now 236 thy yearning is to drive the steed over the waveless sands. This needs a cunning seer to say what god it is that reins thee from the course, distracting thy senses, child. Phaedra 240 Whither have I strayed, my senses leaving? Mad, mad! stricken by some demon’s curse! Woe is me! Cover my head again, nurse. Shame fills me for the words I have spoken. 247 Hide me then; from my eyes the tear-drops stream, and for very shame I turn them away. Tis painful coming to one’s senses again, and madness, evil though it be, has this advantage, that one has no knowledge of reason’s overthrow. Nurse
276 Is this infatuation, or an attempt to die? Nurse 304 but if thy trouble can to men’s ears be divulged, speak, that physicians may pronounce on it. 305 that if thou diest thou art a traitress to thy children, for they will ne’er inherit their father’s halls, nay, by that knightly queen the Amazon Hippolytus was the son of Theseus by a former union with the queen of the Amazons. who bore a son to lord it over thine, a bastard born but not a bastard bred, whom well thou knowest, 3
16 Daughter, are thy hands from bloodshed pure? Phaedra 3
17 My hands are pure, but on my soul there rests a stain. Nurse
325 How now? thou usest force in clinging to my hand. Nurse 329 ’Twill be death to thee; though to me that brings renown. ὀλεῖ (
1) 2nd sing. Fut. Mid. thou wilt die as a consequence of sharing my secret (Paley). (2) 3rd sing. Fut. Active it will kill me to keep silence, though that better ensures my honour. Nurse 330 And dost thou then conceal this boon despite my prayers? Phaedra 33
1 I do, for ’tis out of shame I am planning an honourable escape. Nurse 332 Tell it, and thine honour shall the brighter shine. Phaedra 335 I will grant it out of reverence for thy holy sup- pliant touch. Nurse
359 hateful is life, hateful to mine eyes the light. This body I resign, will cast it off, and rid me of existence by my death. Farewell, my life is o’er. Yea, for the chaste have wicked passions, ’gainst their will maybe, but still they have. Cypris, it seems, is not a goddess after all,
373 Ladies of Troezen, who dwell here upon the frontier edge of Pelops’ land, 375 oft ere now in heedless mood through the long hours of night have I wondered why man’s life is spoiled; and it seems to me their evil case is not due to any natural fault of judgment, for there be many dowered with sense, but we must view the matter in this light; 380 by teaching and experience we learn the right but neglect it in practice, some from sloth, others from preferring pleasure of some kind or other to duty. Now life has many pleasures, protracted talk, and leisure, that seductive evil; 385 likewise there is shame which is of two kinds, one a noble quality, the other a curse to families; but if for each its proper time were clearly known, these twain could not have had the selfsame letters to denote them. 390 and make me think the contrary. And I will tell thee too the way my judgment went. When love wounded me, I bethought me how I best might bear the smart. So from that day forth I began to hide in silence what I suffered. 395 For I put no faith in counsellors, who know well to lecture others for presumption, yet themselves have countless troubles of their own. Next I did devise noble endurance of these wanton thoughts, striving by continence for victory. 400 And last when I could not succeed in mastering love hereby, methought it best to die; and none can gainsay my purpose. For fain I would my virtue should to all appear, my shame have few to witness it. 405 I knew my sickly passion now; to yield to it I saw how infamous; and more, I learnt to know so well that I was but a woman, a thing the world detests. Curses, hideous curses on that wife, who first did shame her marriage-vow for lovers other than her lord! ’Twas from noble familie 4
10 this curse began to spread among our sex. For when the noble countece disgrace, poor folk of course will think that it is right. Those too I hate who make profession of purity, though in secret reckless sinners. 4
15 How can these, queen Cypris, ocean’s child, e’er look their husbands in the face? do they never feel one guilty thrill that their accomplice, night, or the chambers of their house will find a voice and speak? 4
19 This it is that calls on me to die, kind friends,
420 that so I may ne’er be found to have disgraced my lord, or the children I have born; no! may they grow up and dwell in glorious Athens, free to speak and act, heirs to such fair fame as a mother can bequeath. For to know that father or mother have sinned doth turn
425 the stoutest heart to slavishness. This alone, men say, can stand the buffets of life’s battle, a just and virtuous soul in whomsoever found. For time unmasks the villain sooner or later, holding up to them a mirror as to some blooming maid. 430 ’Mongst such may I be never seen! Choru
443 Wilt thou, because thou lov’st, destroy thyself? ’Tis little gain, I trow, for those who love or yet may love their fellows, if death must be their end; for though the Love-Queen’s onset in her might is more than man can bear, yet doth she gently visit yielding hearts, 445 and only when she finds a proud unnatural spirit, doth she take and mock it past belief. Her path is in the sky, and mid the ocean’s surge she rides; from her all nature springs; she sows the seeds of love, inspires the warm desire 450 to which we sons of earth all owe our being. They who have aught to do with books of ancient scribes, or themselves engage in studious pursuits, know how Zeus of Semele was enamoured, 455 how the bright-eyed goddess of the Dawn once stole Cephalus to dwell in heaven for the love she bore him; yet these in heaven abide nor shun the gods’ approach, content, I trow, to yield to their misfortune. 474 e’en the roof that covers in a house; and how dost thou, after falling into so deep a pit, think to escape? Nay, if thou hast more of good than bad, thou wilt fare exceeding well, thy human nature considered. 475 this wish to rival gods in perfectness. Face thy love; ’tis heaven’s will thou shouldst. Sick thou art, yet turn thy sickness to some happy issue. For there are charms and spells to soothe the soul; surely some cure for thy disease will be found.
509 If thou art of this mind, ’twere well thou ne’er hadst sinned; but as it is, hear me; for that is the next best course; I in my house have charm 5
10 to soothe thy love,—’twas but now I thought of them;—these shall cure thee of thy sickness on no disgraceful terms, thy mind unhurt, if thou wilt be but brave.
525 O Love, Love, that from the eyes diffusest soft desire, bringing on the souls of those, whom thou dost camp against, sweet grace, O never in evil mood appear to me, nor out of time and tune approach! 530 Nor fire nor meteor hurls a mightier bolt than Aphrodite’s shaft shot by the hands of Love, the child of Zeus. Choru 54
1 weetest bower,—worship not him who, when he comes, lays waste and marks his path to mortal hearts by wide-spread woe. Choru 545 There was that maiden Iole, daughter of Eurytus, king of Oechalia. Her father refused, after promising, to give her to Heracles, who thereupon took her by force. in Oechalia, a girl unwed, that knew no wooer yet nor married joys; her did the queen of Love There is some corruption here. It is probable the doubtful εἰρεσίᾳ conceals an allusion to Euryptus, as Monk indeed suggest; but the passage is not yet satisfactorily emended. snatch from her home across the sea 550 and gave unto Alcmena’s son, mid blood and smoke and murderous marriage-hymns, to be to him a frantic fiend of hell; woe! woe for his wooing! Choru 6
12 My tongue an oath did take, but not my heart. Nurse
1003 to mock at friends is not my way, father, but I am still the same behind their backs as to their face. The very crime thou thinkest to catch me in, is just the one I am untainted with, for to this day have I kept me pure from women. Nor know I aught thereof, save what I hear
1074 O house, I would thou couldst speak for me and witness if I am so vile! Theseu
1078 Alas! Would I could stand and face myself, so should I weep to see the sorrows I endure. Theseu
1272 and that attendant boy’s, who, with painted plumage gay, flutters round his victims on lightning wing. O’er the land and booming deep on golden pinion borne flits the god of Love,
1277 maddening the heart and beguiling the senses of all whom he attacks, savage whelps on mountains bred, ocean’s monsters, creatures of this sun-warmed earth,
1280 and man; thine, O Cypris, thine alone the sovereign power to rule them all. Artemi
1286 lo! ’tis I Latona’s child, that speak, I, Artemis. Why, Theseus, to thy sorrow dost thou rejoice at these tidings, seeing that thou hast slain thy son most impiously, listening to a charge not clearly proved, but falsely sworn to by thy wife? though clearly has the curse therefrom upon thee fallen.
1290 Why dost thou not for very shame hide beneath the dark places of the earth, or change thy human life and soar on wings to escape this tribulation? ’Mongst men of honour thou hast
1295 now no share in life.
1300 as well the frenzy, and, in a sense, the nobleness of thy wife; for she was cruelly stung with a passion for thy son by that goddess whom all we, that joy in virgin purity, detest. And though she strove to conquer love by resolution,
1305 yet by no fault of hers she fell, thanks to her nurse’s strategy, who did reveal her malady unto thy son under oath. But he would none of her counsels, as indeed was right, nor yet, when thou didst revile him, would he break the oath he swore, from piety.
13
10 She meantime, fearful of being found out, wrote a lying letter, destroying by guile thy son, but yet persuading thee. Theseu
13
13 Woe is me! Artemi
13
15 Dost remember those three prayers thy father granted thee, fraught with certain issue? ’Tis one of these thou hast misused, unnatural wretch, against thy son, instead of aiming it at an enemy. Thy sea-god sire, ’tis true, for all his kind intent, hath granted that boon he was compelled, by reason of his promise, to grant.
1320 But thou alike in his eyes and in mine hast shewn thy evil heart, in that thou hast forestalled all proof or voice prophetic, hast made no inquiry, nor taken time for consideration, but with undue haste cursed thy son even to the death. Theseu
1326 Perdition seize me! Queen revered! Artemi
1330 his neighbour’s will, but ever we stand aloof. For be well assured, did I not fear Zeus, never would I have incurred the bitter shame of handing over to death a man of all his kind to me most dear. As for thy sin,
1335 first thy ignorance absolves thee from its villainy, next thy wife, who is dead, was lavish in her use of convincing arguments to influence thy mind.
1340 albeit we try to destroy the wicked, house and home. Choru
1390 Thy noble soul hath been thy ruin. Hippolytu
1400 Twas Cypris, mistress of iniquity, devised this evil. Hippolytu
1402 She was jealous of her slighted honour, vexed at thy chaste life. Hippolytu
1405 My sire’s ill-luck as well as mine I mourn. Art
1407 Woe is thee, my father, in this sad mischance! Theseu
1409 For this mistake I mourn thee rather than myself. Theseu
14
14 Yes; Heaven had perverted my power to think. Hippolytu
14
16 Enough! for though thou pass to gloom beneath the earth, the wrath of Cypris shall not, at her will, fall on thee unrequited, because thou hadst a noble righteous soul. Nauck encloses this line in brackets.
1
420 For I with mine own hand will with these unerring shafts avenge me on another, Adonis. who is her votary, dearest to her of all the sons of men. And to thee, poor sufferer, for thy anguish now will I grant high honours in the city of Troezen;
1
425 for thee shall maids unwed before their marriage cut off their hair, thy harvest through the long roll of time of countless bitter tears. Yea, and for ever shall the virgin choir hymn thy sad memory,
1430 nor shall Phaedra’s love for thee fall into oblivion and pass away unnoticed.
1435 And thee Hippolytus, I admonish; hate not thy sire, for in this death thou dost but meet thy destined fate. ' None |
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22. Euripides, Iphigenia At Aulis, 1463 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, in the Hippolytus
Found in books: Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 322; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 194
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1463 Clinging to your robes. Iphigenia'' None |
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23. Euripides, Medea, 1378 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, revenge of, in Hippolytus
Found in books: Liatsi (2021), Ethics in Ancient Greek Literature: Aspects of Ethical Reasoning from Homer to Aristotle and Beyond, 138; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 178
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1378 οὐ δῆτ', ἐπεί σφας τῇδ' ἐγὼ θάψω χερί,"" None | sup>
1378 No, never! I will bury them myself, bearing them to Hera’s sacred field, who watches o’er the Cape,'' None |
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24. Euripides, Phoenician Women, 345 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 34; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 152
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345 νόμιμον ἐν γάμοις'' None | sup>
345 the custom in marriage for a happy mother; Ismenus had no part at your wedding in supplying the luxurious bath, and there was silence through the streets of Thebes , at the entrance of your bride.'' None |
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25. Euripides, Rhesus, 376, 530-531 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Basilis • Aphrodite, Hera • Aphrodite, Kythereia • characters, tragic/mythical, Aphrodite
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 68, 70; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 107
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376 ̓Αργείας ποτ' ἐν ̔́Η-"
530 Πλειάδες αἰθέριαι: μέσα δ' αἰετὸς οὐρανοῦ ποτᾶται." "" None | sup>
376 And the land shall laugh for the sheaves she reapeth,530 Move low on the margin of heaven, 531 And the Eagle is risen and range ' None |
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26. Euripides, Suppliant Women, 993 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, dual anthropomorphic and cosmic nature of
Found in books: Pucci (2016), Euripides' Revolution Under Cover: An Essay, 67; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 296
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993 †λαμπάδ' ἵν' ὠκυθόαι νύμφαι†,"" None | sup>
993 What light, what radiancy did the sun-god’s car dart forth, and the moon athwart the firmament, while round her in the gloom swift stars None of the proposed emendations of this corrupt passage are convincing. Hermann’s λάμπαι δ’ ὠκύθοοί νιν ἀμφιππεύουσι is here followed. Nauck has λαμπαδ’ ἱν’ ὠκυθόαι νύμφαι ἱππεύουσι . careered,'' None |
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27. Euripides, Trojan Women, 70, 78-95, 924, 929, 940, 983-990 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, and Helen • Aphrodite, as eros itself • Aphrodite, dialogue between Hecuba and Andromache in Troades not mentioning • Aphrodite, eros deriving from • eros, Aphrodite as origin of
Found in books: Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 77, 78; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 84; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 322; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 38, 300; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 38, 39, 40, 42, 47, 48, 75; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 109; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 334
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70 οἶδ', ἡνίκ' Αἴας εἷλκε Κασάνδραν βίᾳ."
78 καὶ Ζεὺς μὲν ὄμβρον καὶ χάλαζαν ἄσπετον' "79 πέμψει, δνοφώδη τ' αἰθέρος φυσήματα:" '80 ἐμοὶ δὲ δώσειν φησὶ πῦρ κεραύνιον, 81 βάλλειν ̓Αχαιοὺς ναῦς τε πιμπράναι πυρί.' "82 σὺ δ' αὖ, τὸ σόν, παράσχες Αἴγαιον πόρον" '83 τρικυμίαις βρέμοντα καὶ δίναις ἁλός, 84 πλῆσον δὲ νεκρῶν κοῖλον Εὐβοίας μυχόν,' "85 ὡς ἂν τὸ λοιπὸν τἄμ' ἀνάκτορ' εὐσεβεῖν" "86 εἰδῶς' ̓Αχαιοί, θεούς τε τοὺς ἄλλους σέβειν." "87 ἔσται τάδ': ἡ χάρις γὰρ οὐ μακρῶν λόγων" '88 δεῖται: ταράξω πέλαγος Αἰγαίας ἁλός. 89 ἀκταὶ δὲ Μυκόνου Δήλιοί τε χοιράδες' "90 Σκῦρός τε Λῆμνός θ' αἱ Καφήρειοί τ' ἄκραι" "91 πολλῶν θανόντων σώμαθ' ἕξουσιν νεκρῶν." "92 ἀλλ' ἕρπ' ̓́Ολυμπον καὶ κεραυνίους βολὰς" '93 λαβοῦσα πατρὸς ἐκ χερῶν καραδόκει,' "94 ὅταν στράτευμ' ̓Αργεῖον ἐξιῇ κάλως." "95 μῶρος δὲ θνητῶν ὅστις ἐκπορθεῖ πόλεις,' "
924 ἔκρινε τρισσὸν ζεῦγος ὅδε τριῶν θεῶν:
929 Κύπρις δὲ τοὐμὸν εἶδος ἐκπαγλουμένη
940 ἦλθ' οὐχὶ μικρὰν θεὸν ἔχων αὑτοῦ μέτα" 983 Κύπριν δ' ἔλεξας — ταῦτα γὰρ γέλως πολύς —" '984 ἐλθεῖν ἐμῷ ξὺν παιδὶ Μενέλεω δόμους.' "985 οὐκ ἂν μένους' ἂν ἥσυχός ς' ἐν οὐρανῷ" '986 αὐταῖς ̓Αμύκλαις ἤγαγεν πρὸς ̓́Ιλιον; 987 ἦν οὑμὸς υἱὸς κάλλος ἐκπρεπέστατος,' "988 ὁ σὸς δ' ἰδών νιν νοῦς ἐποιήθη Κύπρις:" "989 τὰ μῶρα γὰρ πάντ' ἐστὶν ̓Αφροδίτη βροτοῖς," "990 καὶ τοὔνομ' ὀρθῶς ἀφροσύνης ἄρχει θεᾶς." "' None | sup>
70 I do: when Aias dragged away Cassandra by force. Athena78 When they have set sail from Ilium for their homes. On them will Zeus also send his rain and fearful hail, 80 and inky tempests from the sky; and he promises to grant me his thunder-bolts to hurl on the Achaeans and fire their ships. And you, for your part, make the Aegean strait to roar with mighty billows and whirlpools, and fill Euboea ’s hollow bay with corpses, 85 that Achaeans may learn henceforth to reverence my temples and regard all other deities. Poseidon 87 So shall it be, for this favor needs only a few words. I will vex the broad Aegean sea; and the beach of Myconos and the reefs round Delos , 90 Scyros and Lemnos too, and the cliffs of Caphareus shall be strewn with many a corpse. You go to Olympus , and taking from your father’s hand his lightning bolts, keep careful watch against the hour when Argos ’ army lets slip its cables. 95 A fool is he who sacks the towns of men, with shrines and tombs, the dead man’s hallowed home, for at the last he makes a desert round himself and dies. Hecuba
924 by giving birth to Paris ; next, old Priam ruined Troy and me, because he did not slay his child Alexander, baleful semblance of a fire-brand, Hecuba had dreamed she would hear a son who would cause the ruin of Troy ; on the birth of Paris an oracle confirmed her fears. long ago. Hear what followed. This man was to judge the claims of three rival goddesses;
929 o Pallas offered him command of all the Phrygians, and the destruction of Hellas ; Hera promised he should spread his dominion over Asia , and the utmost bounds of Europe , if he would decide for her; but Cypris spoke in rapture of my loveliness,
940 With no small goddess at his side he came, my evil genius, call him Alexander or Paris , as you will; and you, villain, left him behind in your house, and sailed away from Sparta to the land of Crete .
983 he who in her dislike of marriage won from her father the gift of remaining unwed? Do not seek to impute folly to the goddesses, in the attempt to adorn your own sin; never will you persuade the wise. Next you have said—what well may make men jeer—that Cypris came with my son to the house of Menelaus. 985 Could she not have stayed quietly in heaven and brought you and Amyclae as well to Ilium ? 987 No! my son was exceedingly handsome, and when you saw him your mind straight became your Aphrodite; for every folly that men commit, they lay upon this goddess, 990 and rightly does her name It is almost impossible to reproduce the play on words in Ἀφροδίτη and ἀφροσύνη ; perhaps the nearest approach would be sensuality and senseless. begin the word for senselessness ; so when you caught sight of him in gorgeous foreign clothes, ablaze with gold, your senses utterly forsook you. Yes, for in Argos you had moved in simple state, but, once free of Sparta , ' None |
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28. Herodotus, Histories, 1.7, 1.13-1.14, 1.17, 1.21, 1.24-1.25, 1.31, 1.44-1.45, 1.87, 1.90, 1.105, 1.105.3, 1.131-1.132, 1.168, 1.199, 2.41-2.42, 2.52-2.53, 2.135, 2.181, 3.8, 3.16, 3.38, 4.59, 4.67, 5.60-5.61, 6.94, 6.97, 6.105, 7.192, 8.35-8.39, 8.51-8.55, 8.133-8.136, 9.42, 9.65, 9.116 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Acrocorinth, cult statue of Aphrodite of • Acropolis, Athens, votive plaque of Aphrodite with Eros and Himeros • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, • Aphrodite, Abaios • Aphrodite, Aphrodite Urania • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Charites/Graces and • Aphrodite, Daphnephoros of Athens • Aphrodite, Eukleia and • Aphrodite, Hermes and • Aphrodite, Ismenius of Thebes • Aphrodite, Kythereia • Aphrodite, Mylitta identified by Herodotus as • Aphrodite, Ourania • Aphrodite, Ourania of Arabia, Ascalon, Assyria, Cyprus, Cythera, Persia, Scythia • Aphrodite, Ptoös of Ptoön • Aphrodite, Pythios of Delphi • Aphrodite, Xeinia of Egypt • Aphrodite, Zeus and • Aphrodite, and tyranny • Aphrodite, birth scenes and stories • Aphrodite, cult and rites • Aphrodite, images and iconography • Aphrodite, in Homer and Hesiod • Aphrodite, of Corinth • Aphrodite, of Delion • Aphrodite, of Delos • Aphrodite, of Didyma • Aphrodite, of Metapontum • Aphrodite, of Scythia • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s births • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Charites (Graces), Aphrodite and • Corinth, cult of Aphrodite Urania at • Cyprus, Aphrodite of • Egypt/Egyptians, Aphrodite/Urania and • Hermes, Aphrodite and • Hesiod, on Aphrodite • Homer, on Aphrodite • Homeric Hymn, to Aphrodite • Homeric Hymns, Aphrodite • Kybebe, as Aphrodite • Locri, sanctuary of Urania/Aphrodite at • Magna Graecia (southern Italy) and Sicily, Locri, sanctuary of Urania/Aphrodite at • Mother of the Gods, and Aphrodite • Nilsson, Martin, on Aphrodite • Paestum (Poseidonia), birth of Aphrodite on wedding vase from • Parthenon, east frieze, Aphrodite on • Pistoxenes Painter, kylix with Aphrodite on a flying goose • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • hetairai and Aphrodite • prostitutes (hetairai), and Aphrodite • sanctuaries and temples, of Aphrodite • statues, of Aphrodite Pandemos • votives, Locrian clay reliefs with Aphrodite • votives, plaque of Aphrodite with Eros and Himeros, Acropolis, Athens • weddings and marriages, Ares and Aphrodite • weddings and marriages, Paestum, birth of Aphrodite on wedding vase from
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 120, 145; Bernabe et al. (2013), Redefining Dionysos, 261, 264; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 34; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 240, 252; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 59; Bowie (2021), Essays on Ancient Greek Literature and Culture, 307, 729; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 12, 14, 372, 379, 380, 495, 599; Faraone (1999), Ancient Greek Love Magic, 135; Fowler (2014), Plato in the Third Sophistic, 244; Hubbard (2014), A Companion to Greek and Roman Sexualities, 223; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 79; Iribarren and Koning (2022), Hesiod and the Beginnings of Greek Philosophy, 66; Johnston (2008), Ancient Greek Divination, 62; Jouanna (2012), Greek Medicine from Hippocrates to Galen, 106; Mikalson (2003), Herodotus and Religion in the Persian Wars, 26, 43, 48, 56, 58, 63, 69, 70, 86, 87, 114, 115, 116, 119, 121, 122, 128, 134, 135, 137, 138, 142, 147, 149, 157, 158, 164, 179, 181, 190, 191, 192, 200, 214; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 261; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 110, 113, 129, 130, 142, 163, 226, 255, 263; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 280; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 51, 315, 316; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 157; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 27; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 122; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 197, 255, 256, 272; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 282
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1.7 ἡ δὲ ἡγεμονίη οὕτω περιῆλθε, ἐοῦσα Ἡρακλειδέων ἐς τὸ γένος τὸ Κροίσου, καλεομένους δὲ Μερμνάδας. ἦν Κανδαύλης, τὸν οἱ Ἕλληνές Μυρσίλον ὀνομάζουσι, τύραννος Σαρδίων, ἀπόγονος δὲ Ἀλκαίου τοῦ Ἡρακλέος. Ἄγρων μὲν γὰρ ὁ Νίνου τοῦ Βήλου τοῦ Ἀλκαίου πρῶτος Ἡρακλειδέων βασιλεὺς ἐγένετο Σαρδίων, Κανδαύλης δὲ ὁ Μύρσου ὕστατος. οἱ δὲ πρότερον Ἄγρωνος βασιλεύσαντες ταύτης τῆς χώρης ἦσαν ἀπόγονοὶ Λυδοῦ τοῦ Ἄτυος, ἀπʼ ὅτευ ὁ δῆμος Λύδιος ἐκλήθη ὁ πᾶς οὗτος, πρότερον Μηίων καλεόμενος. παρὰ τούτων Ἡρακλεῖδαι ἐπιτραφθέντες ἔσχον τὴν ἀρχήν ἐκ θεοπροπίου, ἐκ δούλης τε τῆς Ἰαρδάνου γεγονότες καὶ Ἡρακλέος, ἄρξαντες μὲν ἐπὶ δύο τε καὶ εἴκοσι γενεᾶς ἀνδρῶν ἔτεα πέντε τε καὶ πεντακόσια, παῖς παρὰ πατρὸς ἐκδεκόμενος τὴν ἀρχήν, μέχρι Κανδαύλεω τοῦ Μύρσου.
1.13 ἔσχε δὲ τὴν βασιληίην καὶ ἐκρατύνθη ἐκ τοῦ ἐν Δελφοῖσι χρηστηρίου. ὡς γὰρ δὴ οἱ Λυδοὶ δεινόν ἐποιεῦντο τὸ Κανδαύλεω πάθος καὶ ἐν ὅπλοισι ἦσαν, συνέβησαν ἐς τὠυτὸ οἳ τε τοῦ Γύγεω στασιῶται καί οἱ λοιποὶ Λυδοί, ἤν μὲν τὸ χρηστήριον ἀνέλῃ μιν βασιλέα εἶναι Λυδῶν, τόν δὲ βασιλεύειν, ἤν δὲ μή, ἀποδοῦναι ὀπίσω ἐς Ἡρακλείδας τὴν ἀρχήν. ἀνεῖλέ τε δὴ τὸ χρηστήριον καὶ ἐβασίλευσε οὕτω Γύγης. τοσόνδε μέντοι εἶπε ἡ Πυθίη, ὡς Ἡρακλείδῃσι τίσις ἥξει ἐς τὸν πέμπτον ἀπόγονον Γύγεω. τούτου τοῦ ἔπεος Λυδοί τε καί οἱ βασιλέες αὐτῶν λόγον οὐδένα ἐποιεῦντο, πρὶν δὴ ἐπετελέσθη. 1.14 τὴν μὲν δὴ τυραννίδα οὕτω ἔσχον οἱ Μερμνάδαι τοὺς Ἡρακλείδας ἀπελόμενοι, Γύγης δὲ τυραννεύσας ἀπέπεμψε ἀναθήματα ἐς Δελφοὺς οὐκ ὀλίγα, ἀλλʼ ὅσα μὲν ἀργύρου ἀναθήματα, ἔστι οἱ πλεῖστα ἐν Δελφοῖσι, πάρεξ δὲ τοῦ ἀργύρου χρυσὸν ἄπλετον ἀνέθηκε ἄλλον τε καὶ τοῦ μάλιστα μνήμην ἄξιον ἔχειν ἐστί, κρητῆρες οἱ ἀριθμὸν ἓξ χρύσεοι ἀνακέαται. ἑστᾶσι δὲ οὗτοι ἐν τῷ Κορινθίων θησαυρῷ, σταθμὸν ἔχοντες τριήκοντα τάλαντα· ἀληθέι δὲ λόγῳ χρεωμένῳ οὐ Κορινθίων τοῦ δημοσίου ἐστὶ ὁ θησαυρός, ἀλλὰ Κυψέλου τοῦ Ἠετίωνος. οὗτος δὲ ὁ Γύγης πρῶτος βαρβάρων τῶν ἡμεῖς ἴδμεν ἐς Δελφοὺς ἀνέθηκε ἀναθήματα μετὰ Μίδην τὸν Γορδίεω Φρυγίης βασιλέα. ἀνέθηκε γὰρ δὴ καὶ Μίδης τὸν βασιλήιον θρόνον ἐς τὸν προκατίζων ἐδίκαζε, ἐόντα ἀξιοθέητον· κεῖται δὲ ὁ θρόνος οὗτος ἔνθα περ οἱ τοῦ Γύγεω κρητῆρες. ὁ δὲ χρυσός οὗτος καὶ ὁ ἄργυρος τὸν ὁ Γύγης ἀνέθηκε, ὑπὸ Δελφῶν καλέεται Γυγάδας ἐπὶ τοῦ ἀναθέντος ἐπωνυμίην.
1.17 ἐπολέμησε Μιλησίοισι, παραδεξάμενος τὸν πόλεμον παρὰ τοῦ πατρός. ἐπελαύνων γὰρ ἐπολιόρκεε τὴν Μίλητον τρόπῳ τοιῷδε· ὅκως μὲν εἴη ἐν τῇ γῇ καρπὸς ἁδρός, τηνικαῦτα ἐσέβαλλε τὴν στρατιήν· ἐστρατεύετο δὲ ὑπὸ συρίγγων τε καὶ πηκτίδων καὶ αὐλοῦ γυναικηίου τε καὶ ἀνδρηίου. ὡς δὲ ἐς τὴν Μιλησίην ἀπίκοιτο, οἰκήματα μὲν τὰ ἐπὶ τῶν ἀγρῶν οὔτε κατέβαλλε οὔτε ἐνεπίμπρη οὔτε θύρας ἀπέσπα, ἔα δὲ κατὰ χώρην ἑστάναι· ὁ δὲ τὰ τε δένδρεα καὶ τὸν καρπὸν τὸν ἐν τῇ γῇ ὅκως διαφθείρειε, ἀπαλλάσσετο ὀπίσω. τῆς γὰρ θαλάσσης οἱ Μιλήσιοι ἐπεκράτεον, ὥστε ἐπέδρης μὴ εἶναι ἔργον τῇ στρατιῇ. τὰς δὲ οἰκίας οὐ κατέβαλλε ὁ Λυδὸς τῶνδε εἵνεκα, ὅκως ἔχοιεν ἐνθεῦτεν ὁρμώμενοι τὴν γῆν σπείρειν τε καὶ ἐργάζεσθαι οἱ Μιλήσιοι, αὐτὸς δὲ ἐκείνων ἐργαζομένων ἔχοι τι καὶ σίνεσθαι ἐσβάλλων.
1.21 Μιλήσιοι μέν νυν οὕτω λέγουσι γενέσθαι. Ἀλυάττης δέ, ὡς οἱ ταῦτα ἐξαγγέλθη, αὐτίκα ἔπεμπε κήρυκα ἐς Μίλητον βουλόμενος σπονδὰς ποιήσασθαι Θρασυβούλῳ τε καὶ Μιλησίοισι χρόνον ὅσον ἂν τὸν νηὸν οἰκοδομέῃ. ὃ μὲν δὴ ἀπόστολος ἐς τὴν Μίλητον ἦν, Θρασύβουλος δὲ σαφέως προπεπυσμένος πάντα λόγον, καὶ εἰδὼς τὰ Ἀλυάττης μέλλοι ποιήσειν, μηχανᾶται τοιάδε· ὅσος ἦν ἐν τῷ ἄστεϊ σῖτος καὶ ἑωυτοῦ καὶ ἰδιωτικός, τοῦτον πάντα συγκομίσας ἐς τὴν ἀγορὴν προεῖπε Μιλησίοισι, ἐπεὰν αὐτὸς σημήνῃ, τότε πίνειν τε πάντας καὶ κώμῳ χρᾶσθαι ἐς ἀλλήλους.
1.24 τοῦτον τὸν Ἀρίονα λέγουσι, τὸν πολλὸν τοῦ χρόνου διατρίβοντα παρὰ Περιάνδρῳ ἐπιθυμῆσαι πλῶσαι ἐς Ἰταλίην τε καὶ Σικελίην, ἐργασάμενον δὲ χρήματα μεγάλα θελῆσαι ὀπίσω ἐς Κόρινθον ἀπικέσθαι. ὁρμᾶσθαι μέν νυν ἐκ Τάραντος, πιστεύοντα δὲ οὐδαμοῖσι μᾶλλον ἢ Κορινθίοισι μισθώσασθαι πλοῖον ἀνδρῶν Κορινθίων. τοὺς δὲ ἐν τῷ πελάγεϊ ἐπιβουλεύειν τὸν Ἀρίονα ἐκβαλόντας ἔχειν τὰ χρήματα. τὸν δὲ συνέντα τοῦτο λίσσεσθαι, χρήματα μὲν σφι προϊέντα, ψυχὴν δὲ παραιτεόμενον. οὔκων δὴ πείθειν αὐτὸν τούτοισι, ἀλλὰ κελεύειν τοὺς πορθμέας ἢ αὐτὸν διαχρᾶσθαί μιν, ὡς ἂν ταφῆς ἐν γῇ τύχῃ, ἢ ἐκπηδᾶν ἐς τὴν θάλασσαν τὴν ταχίστην· ἀπειληθέντα δὴ τὸν Ἀρίονα ἐς ἀπορίην παραιτήσασθαι, ἐπειδή σφι οὕτω δοκέοι, περιιδεῖν αὐτὸν ἐν τῇ σκευῇ πάσῃ στάντα ἐν τοῖσι ἑδωλίοισι ἀεῖσαι· ἀείσας δὲ ὑπεδέκετο ἑωυτὸν κατεργάσασθαι. καὶ τοῖσι ἐσελθεῖν γὰρ ἡδονὴν εἰ μέλλοιεν ἀκούσεσθαι τοῦ ἀρίστου ἀνθρώπων ἀοιδοῦ, ἀναχωρῆσαι ἐκ τῆς πρύμνης ἐς μέσην νέα. τὸν δὲ ἐνδύντα τε πᾶσαν τὴν σκευὴν καὶ λαβόντα τὴν κιθάρην, στάντα ἐν τοῖσι ἑδωλίοισι διεξελθεῖν νόμον τὸν ὄρθιον, τελευτῶντος δὲ τοῦ νόμου ῥῖψαί μιν ἐς τὴν θάλασσαν ἑωυτὸν ὡς εἶχε σὺν τῇ σκευῇ πάσῃ. καὶ τοὺς μὲν ἀποπλέειν ἐς Κόρινθον, τὸν δὲ δελφῖνα λέγουσι ὑπολαβόντα ἐξενεῖκαι ἐπὶ Ταίναρον. ἀποβάντα δέ αὐτὸν χωρέειν ἐς Κόρινθον σὺν τῇ σκευῇ, καὶ ἀπικόμενον ἀπηγέεσθαι πᾶν τὸ γεγονός. Περίανδρον δὲ ὑπὸ ἀπιστίης Ἀρίονα μὲν ἐν φυλακῇ ἔχειν οὐδαμῇ μετιέντα, ἀνακῶς δὲ ἔχειν τῶν πορθμέων. ὡς δὲ ἄρα παρεῖναι αὐτούς, κληθέντας ἱστορέεσθαι εἴ τι λέγοιεν περὶ Ἀρίονος. φαμένων δὲ ἐκείνων ὡς εἴη τε σῶς περὶ Ἰταλίην καί μιν εὖ πρήσσοντα λίποιεν ἐν Τάραντι, ἐπιφανῆναί σφι τὸν Ἀρίονα ὥσπερ ἔχων ἐξεπήδησε· καὶ τοὺς ἐκπλαγέντας οὐκ ἔχειν ἔτι ἐλεγχομένους ἀρνέεσθαι. ταῦτα μέν νυν Κορίνθιοί τε καὶ Λέσβιοι λέγουσι, καὶ Ἀρίονος ἐστὶ ἀνάθημα χάλκεον οὐ μέγα ἐπὶ Ταινάρῳ, ἐπὶ δελφῖνος ἐπὲων ἄνθρωπος. 1.25 Ἀλυάττης δὲ ὁ Λυδὸς τὸν πρὸς Μιλησίους πόλεμον διενείκας μετέπειτα τελευτᾷ, βασιλεύσας ἔτεα ἑπτὰ καὶ πεντήκοντα. ἀνέθηκε δὲ ἐκφυγὼν τὴν νοῦσον δεύτερος οὗτος τῆς οἰκίης ταύτης ἐς Δελφοὺς κρητῆρά τε ἀργύρεον μέγαν καὶ ὑποκρητηρίδιον σιδήρεον κολλητόν, θέης ἄξιον διὰ πάντων τῶν ἐν Δελφοῖσι ἀναθημάτων, Γλαύκου τοῦ Χίου ποίημα, ὃς μοῦνος δὴ πάντων ἀνθρώπων σιδήρου κόλλησιν ἐξεῦρε.
1.31 ὣς δὲ τὰ κατὰ τὸν Τέλλον προετρέψατο ὁ Σόλων τὸν Κροῖσον εἴπας πολλά τε καὶ ὀλβία, ἐπειρώτα τίνα δεύτερον μετʼ ἐκεῖνον ἴδοι, δοκέων πάγχυ δευτερεῖα γῶν οἴσεσθαι. ὃ δʼ εἶπε “Κλέοβίν τε καὶ Βίτωνα. τούτοισι γὰρ ἐοῦσι γένος Ἀργείοισι βίος τε ἀρκέων ὑπῆν, καὶ πρὸς τούτῳ ῥώμη σώματος τοιήδε· ἀεθλοφόροι τε ἀμφότεροι ὁμοίως ἦσαν, καὶ δὴ καὶ λέγεται ὅδε ὁ λόγος. ἐούσης ὁρτῆς τῇ Ἥρῃ τοῖσι Ἀργείοισι ἔδεε πάντως τὴν μητέρα αὐτῶν ζεύγεϊ κομισθῆναι ἐς τὸ ἱρόν, οἱ δέ σφι βόες ἐκ τοῦ ἀγροῦ οὐ παρεγίνοντο ἐν ὥρῃ· ἐκκληιόμενοι δὲ τῇ ὥρῃ οἱ νεηνίαι ὑποδύντες αὐτοὶ ὑπὸ τὴν ζεύγλην εἷλκον τὴν ἅμαξαν, ἐπὶ τῆς ἁμάξης δέ σφι ὠχέετο ἡ μήτηρ· σταδίους δὲ πέντε καὶ τεσσεράκοντα διακομίσαντες ἀπίκοντο ἐς τὸ ἱρόν. ταῦτα δέ σφι ποιήσασι καὶ ὀφθεῖσι ὑπὸ τῆς πανηγύριος τελευτὴ τοῦ βίου ἀρίστη ἐπεγένετο, διέδεξέ τε ἐν τούτοισι ὁ θεὸς ὡς ἄμεινον εἴη ἀνθρώπῳ τεθνάναι μᾶλλον ἢ ζώειν. Ἀργεῖοι μὲν γὰρ περιστάντες ἐμακάριζον τῶν νεηνιέων τὴν ῥώμην, αἱ δὲ Ἀργεῖαι τὴν μητέρα αὐτῶν, οἵων τέκνων ἐκύρησε· ἡ δὲ μήτηρ περιχαρής ἐοῦσα τῷ τε ἔργῳ καὶ τῇ φήμῃ, στᾶσα ἀντίον τοῦ ἀγάλματος εὔχετο Κλεόβι τε καὶ Βίτωνι τοῖσι ἑωυτῆς τέκνοισι, οἵ μιν ἐτίμησαν μεγάλως, τὴν θεὸν δοῦναι τὸ ἀνθρώπῳ τυχεῖν ἄριστον ἐστί. μετὰ ταύτην δὲ τὴν εὐχὴν ὡς ἔθυσάν τε καὶ εὐωχήθησαν, κατακοιμηθέντες ἐν αὐτῷ τῷ ἱρῷ οἱ νεηνίαι οὐκέτι ἀνέστησαν ἀλλʼ ἐν τέλεϊ τούτῳ ἔσχοντο. Ἀργεῖοι δὲ σφέων εἰκόνας ποιησάμενοι ἀνέθεσαν ἐς Δελφοὺς ὡς ἀριστῶν γενομένων.”
1.44 ὁ δὲ Κροῖσος τῳ θανάτῳ τοῦ παιδὸς συντεταραγμένος μᾶλλον τι ἐδεινολογέετο ὅτι μιν ἀπέκτεινε τὸν αὐτὸς φόνου ἐκάθηρε· περιημεκτέων δὲ τῇ συμφορῇ δεινῶς ἐκάλεε μὲν Δία καθάρσιον μαρτυρόμενος τὰ ὑπὸ τοῦ ξείνου πεπονθὼς εἴη ἐκάλεε δὲ ἐπίστιόν τε καὶ ἑταιρήιον, τὸν αὐτὸν τοῦτον ὀνομάζων θεόν, τὸν μὲν ἐπίστιον καλέων, διότι δὴ οἰκίοισι ὑποδεξάμενος τὸν ξεῖνον φονέα τοῦ παιδὸς ἐλάνθανε βόσκων, τὸν δὲ ἑταιρήιον, ὡς φύλακα συμπέμψας αὐτὸν εὑρήκοι πολεμιώτατον. 1.45 παρῆσαν δὲ μετὰ τοῦτο οἱ Λυδοὶ φέροντες τὸν νεκρόν, ὄπισθε δὲ εἵπετό οἱ ὁ φονεύς. στὰς δὲ οὗτος πρὸ τοῦ νεκροῦ παρεδίδου ἑωυτὸν Κροίσῳ προτείνων τὰς χεῖρας, ἐπικατασφάξαι μιν κελεύων τῷ νεκρῷ, λέγων τήν τε προτέρην ἑωυτοῦ συμφορήν, καὶ ὡς ἐπʼ ἐκείνῃ τὸν καθήραντα ἀπολωλεκὼς εἴη, οὐδέ οἱ εἴη βιώσιμον. Κροῖσος δὲ τούτων ἀκούσας τόν τε Ἄδρηστον κατοικτείρει, καίπερ ἐὼν ἐν κακῷ οἰκηίῳ τοσούτῳ καὶ λέγει πρὸς αὐτόν “ἔχω ὦ ξεῖνε παρὰ σεῦ πᾶσαν τὴν δίκην, ἐπειδὴ σεωυτοῦ καταδικάζεις θάνατον. εἶς δὲ οὐ σύ μοι τοῦδε τοῦ κακοῦ αἴτιος, εἰ μὴ ὅσον ἀέκων ἐξεργάσαο, ἀλλὰ θεῶν κού τις, ὅς μοι καὶ πάλαι προεσήμαινε τὰ μέλλοντα ἔσεσθαι.” Κροῖσος μέν νυν ἔθαψε ὡς οἰκὸς ἦν τὸν ἑωυτοῦ παῖδα· Ἄδρηστος δὲ ὁ Γορδίεω τοῦ Μίδεω, οὗτος δὴ ὁ φονεὺς μὲν τοῦ ἑωυτοῦ ἀδελφεοῦ γενόμενος φονεὺς δὲ τοῦ καθήραντος, ἐπείτε ἡσυχίη τῶν ἀνθρώπων ἐγένετο περὶ τὸ σῆμα, συγγινωσκόμενος ἀνθρώπων εἶναι τῶν αὐτὸς ᾔδεε βαρυσυμφορώτατος, ἐπικατασφάζει τῷ τύμβῳ ἑωυτόν.
1.87 ἐνθαῦτα λέγεται ὑπὸ Λυδῶν Κροῖσον μαθόντα τὴν Κύρου μετάγνωσιν, ὡς ὥρα πάντα μὲν ἄνδρα σβεννύντα τὸ πῦρ, δυναμένους δὲ οὐκέτι καταλαβεῖν, ἐπιβώσασθαι τὸν Ἀπόλλωνα ἐπικαλεόμενον, εἴ τί οἱ κεχαρισμένον ἐξ αὐτοῦ ἐδωρήθη, παραστῆναι καὶ ῥύσασθαι αὐτὸν ἐκ τοῦ παρεόντος κακοῦ. τὸν μὲν δακρύοντα ἐπικαλέεσθαι τὸν θεόν, ἐκ δὲ αἰθρίης τε καὶ νηνεμίης συνδραμεῖν ἐξαπίνης νέφεα καὶ χειμῶνά τε καταρραγῆναι καὶ ὗσαι ὕδατι λαβροτάτῳ, κατασβεσθῆναί τε τὴν πυρήν. οὕτω δὴ μαθόντα τὸν Κῦρον ὡς εἴη ὁ Κροῖσος καὶ θεοφιλὴς καὶ ἀνὴρ ἀγαθός, καταβιβάσαντα αὐτὸν ἀπὸ τῆς πυρῆς εἰρέσθαι τάδε. “Κροῖσε, τίς σε ἀνθρώπων ἀνέγνωσε ἐπὶ γῆν τὴν ἐμὴν στρατευσάμενον πολέμιον ἀντὶ φίλου ἐμοὶ καταστῆναι;” ὁ δὲ εἶπε “ὦ βασιλεῦ, ἐγὼ ταῦτα ἔπρηξα τῇ σῇ μὲν εὐδαιμονίῃ, τῇ ἐμεωυτοῦ δὲ κακοδαιμονίῃ, αἴτιος δὲ τούτων ἐγένετο ὁ Ἑλλήνων θεὸς ἐπαείρας ἐμὲ στρατεύεσθαι. οὐδεὶς γὰρ οὕτω ἀνόητος ἐστὶ ὅστις πόλεμον πρὸ εἰρήνης αἱρέεται· ἐν μὲν γὰρ τῇ οἱ παῖδες τοὺς πατέρας θάπτουσι, ἐν δὲ τῷ οἱ πατέρες τοὺς παῖδας. ἀλλὰ ταῦτα δαίμοσί κου φίλον ἦν οὕτω γενέσθαι.”
1.90 ταῦτα ἀκούων ὁ Κῦρος ὑπερήδετο, ὥς οἱ ἐδόκεε εὖ ὑποτίθεσθαι· αἰνέσας δὲ πολλά, καὶ ἐντειλάμενος τοῖσι δορυφόροισι τὰ Κροῖσος ὑπεθήκατο ἐπιτελέειν, εἶπε πρὸς Κροῖσον τάδε. “Κροῖσε, ἀναρτημένου σεῦ ἀνδρὸς βασιλέος χρηστὰ ἔργα καὶ ἔπεα ποιέειν, αἰτέο δόσιν ἥντινα βούλεαί τοι γενέσθαι παραυτίκα.” ὁ δὲ εἶπε “ὦ δέσποτα, ἐάσας με χαριεῖ μάλιστα τὸν θεὸν τῶν Ἑλλήνων, τὸν ἐγὼ ἐτίμησα θεῶν μάλιστα, ἐπειρέσθαι πέμψαντα τάσδε τὰς πέδας, εἰ ἐξαπατᾶν τοὺς εὖ ποιεῦντας νόμος ἐστί οἱ.” Κῦρος δὲ εἴρετο ὅ τι οἱ τοῦτο ἐπηγορέων παραιτέοιτο. Κροῖσος δέ οἱ ἐπαλιλλόγησε πᾶσαν τὴν ἑωυτοῦ διάνοιαν καὶ τῶν χρηστηρίων τὰς ὑποκρίσιας καὶ μάλιστα τὰ ἀναθήματα, καὶ ὡς ἐπαερθεὶς τῷ μαντηίῳ ἐστρατεύσατο ἐπὶ Πέρσας· λέγων δὲ ταῦτα κατέβαινε αὖτις παραιτεόμενος ἐπεῖναί οἱ τῷ θεῷ τοῦτο ὀνειδίσαι. Κῦρος δὲ γελάσας εἶπε “καὶ τούτου τεύξεαι παρʼ ἐμεῦ, Κροῖσε, καὶ ἄλλου παντὸς τοῦ ἂν ἑκάστοτε δέῃ.” ὡς δὲ ταῦτα ἤκουσε ὁ Κροῖσος, πέμπων τῶν Λυδῶν ἐς Δελφοὺς ἐνετέλλετο τιθέντας τὰς πέδας ἐπὶ τοῦ νηοῦ τὸν οὐδὸν εἰρωτᾶν εἰ οὔ τι ἐπαισχύνεται τοῖσι μαντηίοισι ἐπαείρας Κροῖσον στρατεύεσθαι ἐπὶ Πέρσας ὡς καταπαύσοντα τὴν Κύρου δύναμιν, ἀπʼ ἧς οἱ ἀκροθίνια τοιαῦτα γενέσθαι, δεικνύντας τὰς πέδας· ταῦτά τε ἐπειρωτᾶν, καὶ εἰ ἀχαρίστοισι νόμος εἶναι τοῖσι Ἑλληνικοῖσι θεοῖσι.
1.105 ἐνθεῦτεν δὲ ἤισαν ἐπʼ Αἴγυπτον. καὶ ἐπείτε ἐγένοντο ἐν τῇ Παλαιστίνῃ Συρίῃ, Ψαμμήτιχος σφέας Αἰγύπτου βασιλεὺς ἀντιάσας δώροισί τε καὶ λιτῇσι ἀποτράπει τὸ προσωτέρω μὴ πορεύεσθαι. οἳ δὲ ἐπείτε ἀναχωρέοντες ὀπίσω ἐγένοντο τῆς Συρίης ἐν Ἀσκάλωνι πόλι, τῶν πλεόνων Σκυθέων παρεξελθόντων ἀσινέων, ὀλίγοι τινὲς αὐτῶν ὑπολειφθέντες ἐσύλησαν τῆς οὐρανίης Ἀφροδίτης τὸ ἱρόν. ἔστι δὲ τοῦτο τὸ ἱρόν, ὡς ἐγὼ πυνθανόμενος εὑρίσκω, πάντων ἀρχαιότατον ἱρῶν ὅσα ταύτης τῆς θεοῦ· καὶ γὰρ τὸ ἐν Κύπρῳ ἱρὸν ἐνθεῦτεν ἐγένετο, ὡς αὐτοὶ Κύπριοι λέγουσι, καὶ τὸ ἐν Κυθήροισι Φοίνικές εἰσὶ οἱ ἱδρυσάμενοι ἐκ ταύτης τῆς Συρίης ἐόντες. τοῖσι δὲ τῶν Σκυθέων συλήσασι τὸ ἱρὸν τὸ ἐν Ἀσκάλωνι καὶ τοῖσι τούτων αἰεὶ ἐκγόνοισι ἐνέσκηψε ὁ θεὸς θήλεαν νοῦσον· ὥστε ἅμα λέγουσί τε οἱ Σκύθαι διὰ τοῦτο σφέας νοσέειν, καὶ ὁρᾶν παρʼ ἑωυτοῖσι τοὺς ἀπικνεομένους ἐς τὴν Σκυθικὴν χώρην ὡς διακέαται τοὺς καλέουσι Ἐνάρεας οἱ Σκύθαι.'
1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν.
1.132 θυσίη δὲ τοῖσι Πέρσῃσι περὶ τοὺς εἰρημένους θεοὺς ἥδε κατέστηκε· οὔτε βωμοὺς ποιεῦνται οὔτε πῦρ ἀνακαίουσι μέλλοντες θύειν, οὐ σπονδῇ χρέωνται, οὐκὶ αὐλῷ, οὐ στέμμασι, οὐκὶ οὐλῇσι· τῶν δὲ ὡς ἑκάστῳ θύειν θέλῃ, ἐς χῶρον καθαρὸν ἀγαγὼν τὸ κτῆνος καλέει τὸν θεόν, ἐστεφανωμένος τὸν τιάραν μυρσίνῃ μάλιστα. ἑωυτῷ μὲν δὴ τῷ θύοντι ἰδίῃ μούνῳ οὔ οἱ ἐγγίνεται ἀρᾶσθαι ἀγαθά, ὁ δὲ τοῖσι πᾶσι Πέρσῃσι κατεύχεται εὖ γίνεσθαι καὶ τῷ βασιλέι· ἐν γὰρ δὴ τοῖσι ἅπασι Πέρσῃσι καὶ αὐτὸς γίνεται. ἐπεὰν δὲ διαμιστύλας κατὰ μέλεα τὸ ἱρήιον ἑψήσῃ τὰ κρέα ὑποπάσας ποίην ὡς ἁπαλωτάτην, μάλιστα δὲ τὸ τρίφυλλον, ἐπὶ ταύτης ἔθηκε ὦν πάντα τὰ κρέα. διαθέντος δὲ αὐτοῦ Μάγος ἀνὴρ παρεστεὼς ἐπαείδει θεογονίην, οἵην δὴ ἐκεῖνοι λέγουσι εἶναι τὴν ἐπαοιδήν· ἄνευ γὰρ δὴ Μάγου οὔ σφι νόμος ἐστὶ θυσίας ποιέεσθαι. ἐπισχὼν δὲ ὀλίγον χρόνον ἀποφέρεται ὁ θύσας τὰ κρέα καὶ χρᾶται ὅ τι μιν λόγος αἱρέει.
1.168 Φωκαίης μέν νυν πέρι τῆς ἐν Ἰωνίῃ οὕτω ἔσχε παραπλήσια δὲ τούτοισι καὶ Τήιοι ἐποίησαν. ἐπείτε γὰρ σφέων εἷλε χώματι τὸ τεῖχος Ἅρπαγος, ἐσβάντες πάντες ἐς τὰ πλοῖα οἴχοντο πλέοντες ἐπὶ τῆς Θρηίκης, καὶ ἐνθαῦτα ἔκτισαν πόλιν Ἄβδηρα, τὴν πρότερος τούτων Κλαζομένιος Τιμήσιος κτίσας οὐκ ἀπόνητο, ἀλλʼ ὑπὸ Θρηίκων ἐξελασθεὶς τιμὰς νῦν ὑπὸ Τηίων τῶν ἐν Ἀβδήροισι ὡς ἥρως ἔχει.
1.199 1 ὁ δὲ δὴ αἴσχιστος τῶν νόμων ἐστὶ τοῖσι Βαβυλωνίοισι ὅδε· δεῖ πᾶσαν γυναῖκα ἐπιχωρίην ἱζομένην ἐς ἱρὸν Ἀφροδίτης ἅπαξ ἐν τῇ ζόῃ μιχθῆναι ἀνδρὶ ξείνῳ. πολλαὶ δὲ καὶ οὐκ ἀξιούμεναι ἀναμίσγεσθαι τῇσι ἄλλῃσι, οἷα πλούτῳ ὑπερφρονέουσαι, ἐπὶ ζευγέων ἐν καμάρῃσι ἐλάσασαι πρὸς τὸ ἱρὸν ἑστᾶσι· θεραπηίη δέ σφι ὄπισθε ἕπεται πολλή. αἱ δὲ πλεῦνες ποιεῦσι ὧδε· ἐν τεμένεϊ Ἀφροδίτης κατέαται στέφανον περὶ τῇσι κεφαλῇσι ἔχουσαι θώμιγγος πολλαὶ γυναῖκες· αἳ μὲν γὰρ προσέρχονται, αἳ δὲ ἀπέρχονται. σχοινοτενέες δὲ διέξοδοι πάντα τρόπον ὁδῶν ἔχουσι διὰ τῶν γυναικῶν, διʼ ὧν οἱ ξεῖνοι διεξιόντες ἐκλέγονται· ἔνθα ἐπεὰν ἵζηται γυνή, οὐ πρότερον ἀπαλλάσσεται ἐς τὰ οἰκία ἤ τίς οἱ ξείνων ἀργύριον ἐμβαλὼν ἐς τὰ γούνατα μιχθῇ ἔξω τοῦ ἱροῦ· ἐμβαλόντα δὲ δεῖ εἰπεῖν τοσόνδε· “ἐπικαλέω τοι τὴν θεὸν Μύλιττα.” Μύλιττα δὲ καλέουσι τὴν Ἀφροδίτην Ἀσσύριοι. τὸ δὲ ἀργύριον μέγαθος ἐστὶ ὅσον ὦν· οὐ γὰρ μὴ ἀπώσηται· οὐ γάρ οἱ θέμις ἐστί· γίνεται γὰρ ἱρὸν τοῦτο τὸ ἀργύριον. τῷ δὲ πρώτῳ ἐμβαλόντι ἕπεται οὐδὲ ἀποδοκιμᾷ οὐδένα. ἐπεὰν δὲ μιχθῇ, ἀποσιωσαμένη τῇ θεῷ ἀπαλλάσσεται ἐς τὰ οἰκία, καὶ τὠπὸ τούτου οὐκ οὕτω μέγα τί οἱ δώσεις ὥς μιν λάμψεαι. ὅσσαι μέν νυν εἴδεός τε ἐπαμμέναι εἰσὶ καὶ μεγάθεος, ταχὺ ἀπαλλάσσονται, ὅσαι δὲ ἄμορφοι αὐτέων εἰσί, χρόνον πολλὸν προσμένουσι οὐ δυνάμεναι τὸν νόμον ἐκπλῆσαι· καὶ γὰρ τριέτεα καὶ τετραέτεα μετεξέτεραι χρόνον μένουσι. ἐνιαχῇ δὲ καὶ τῆς Κύπρου ἐστὶ παραπλήσιος τούτῳ νόμος.
2.41 τοὺς μέν νυν καθαροὺς βοῦς τοὺς ἔρσενας καὶ τοὺς μόσχους οἱ πάντες Αἰγύπτιοι θύουσι, τὰς δὲ θηλέας οὔ σφι ἔξεστι θύειν, ἀλλὰ ἱραί εἰσι τῆς Ἴσιος· τὸ γὰρ τῆς Ἴσιος ἄγαλμα ἐὸν γυναικήιον βούκερων ἐστὶ κατά περ Ἕλληνες τὴν Ἰοῦν γράφουσι, καὶ τὰς βοῦς τὰς θηλέας Αἰγύπτιοι πάντες ὁμοίως σέβονται προβάτων πάντων μάλιστα μακρῷ. τῶν εἵνεκα οὔτε ἀνὴρ Αἰγύπτιος οὔτε γυνὴ ἄνδρα Ἕλληνα φιλήσειε ἂν τῷ στόματι, οὐδὲ μαχαίρῃ ἀνδρὸς Ἕλληνος χρήσεται οὐδὲ ὀβελοῖσι οὐδὲ λέβητι, οὐδὲ κρέως καθαροῦ βοὸς διατετμημένου Ἑλληνικῇ μαχαίρῃ γεύσεται. θάπτουσι δὲ τοὺς ἀποθνήσκοντας βοῦς τρόπον τόνδε· τὰς μὲν θηλέας ἐς τὸν ποταμὸν ἀπιεῖσι, τοὺς δὲ ἔρσενας κατορύσσουσι ἕκαστοι ἐν τοῖσι προαστείοισι, τὸ κέρας τὸ ἕτερον ἢ καὶ ἀμφότερα ὑπερέχοντα σημηίου εἵνεκεν· ἐπεὰν δὲ σαπῇ καὶ προσίῃ ὁ τεταγμένος χρόνος, ἀπικνέεται ἐς ἑκάστην πόλιν βᾶρις ἐκ τῆς Προσωπίτιδος καλευμένης νήσου. ἣ δʼ ἔστι μὲν ἐν τῷ Δέλτα, περίμετρον δὲ αὐτῆς εἰσὶ σχοῖνοι ἐννέα. ἐν ταύτῃ ὦ τῇ Προσωπίτιδι νήσῳ ἔνεισι μὲν καὶ ἄλλαι πόλιες συχναί, ἐκ τῆς δὲ αἱ βάριες παραγίνονται ἀναιρησόμεναι τὰ ὀστέα τῶν βοῶν, οὔνομα τῇ πόλι Ἀτάρβηχις, ἐν δʼ αὐτῇ Ἀφροδίτης ἱρὸν ἅγιον ἵδρυται. ἐκ ταύτης τῆς πόλιος πλανῶνται πολλοὶ ἄλλοι ἐς ἄλλας πόλις, ἀνορύξαντες δὲ τὰ ὀστέα ἀπάγουσι καὶ θάπτουσι ἐς ἕνα χῶρον πάντες. κατὰ ταὐτὰ δὲ τοῖσι βουσὶ καὶ τἆλλα κτήνεα θάπτουσι ἀποθνήσκοντα· καὶ γὰρ περὶ ταῦτα οὕτω σφι νενομοθέτηται· κτείνουσι γὰρ δὴ οὐδὲ ταῦτα. 2.42 ὅσοι μὲν δὴ Διὸς Θηβαιέος ἵδρυνται ἱρὸν ἤ νομοῦ τοῦ Θηβαίου εἰσί, οὗτοι μέν νυν πάντες ὀίων ἀπεχόμενοι αἶγας θύουσι. θεοὺς γὰρ δὴ οὐ τοὺς αὐτοὺς ἅπαντες ὁμοίως Αἰγύπτιοι σέβονται, πλὴν Ἴσιός τε καὶ Ὀσίριος, τὸν δὴ Διόνυσον εἶναι λέγουσι· τούτους δὲ ὁμοίως ἅπαντες σέβονται. ὅσοι δὲ τοῦ Μένδητος ἔκτηνται ἱρὸν ἢ νομοῦ τοῦ Μενδησίου εἰσί, οὗτοι δὲ αἰγῶν ἀπεχόμενοι ὄις θύουσι. Θηβαῖοι μέν νυν καὶ ὅσοι διὰ τούτους ὀίων ἀπέχονται, διὰ τάδε λέγουσι τὸν νόμον τόνδε σφίσι τεθῆναι. Ἡρακλέα θελῆσαι πάντως ἰδέσθαι τὸν Δία, καὶ τὸν οὐκ ἐθέλειν ὀφθῆναι ὑπʼ αὐτοῦ· τέλος δέ, ἐπείτε λιπαρέειν τὸν Ἡρακλέα, τάδε τὸν Δία μηχανήσασθαι· κριὸν ἐκδείραντα προσχέσθαι τε τὴν κεφαλὴν ἀποταμόντα τοῦ κριοῦ καὶ ἐνδύντα τὸ νάκος οὕτω οἱ ἑωυτὸν ἐπιδέξαι. ἀπὸ τούτου κριοπρόσωπον τοῦ Διὸς τὤγαλμα ποιεῦσι Αἰγύπτιοι, ἀπὸ δὲ Αἰγυπτίων Ἀμμώνιοι, ἐόντες Αἰγυπτίων τε καὶ Αἰθιόπων ἄποικοι καὶ φωνὴν μεταξὺ ἀμφοτέρων νομίζοντες. δοκέειν δέ μοι, καὶ τὸ οὔνομα Ἀμμώνιοι ἀπὸ τοῦδε σφίσι τὴν ἐπωνυμίην ἐποιήσαντο· Ἀμοῦν γὰρ Αἰγύπτιοι καλέουσι τὸν Δία. τοὺς δὲ κριοὺς οὐ θύουσι Θηβαῖοι, ἀλλʼ εἰσί σφι ἱροὶ διὰ τοῦτο. μιῇ δὲ ἡμέρῃ τοῦ ἐνιαυτοῦ, ἐν ὁρτῇ τοῦ Διός, κριὸν ἕνα κατακόψαντες καὶ ἀποδείραντες κατὰ τὠυτὸ ἐνδύουσι τὤγαλμα τοῦ Διός, καὶ ἔπειτα ἄλλο ἄγαλμα Ἡρακλέος προσάγουσι πρὸς αὐτό. ταῦτα δὲ ποιήσαντες τύπτονται οἱ περὶ τὸ ἱρὸν ἅπαντες τὸν κριὸν καὶ ἔπειτα ἐν ἱρῇ θήκῃ θάπτουσι αὐτόν.
2.52 ἔθυον δὲ πάντα πρότερον οἱ Πελασγοὶ θεοῖσι ἐπευχόμενοι, ὡς ἐγὼ ἐν Δωδώνῃ οἶδα ἀκούσας, ἐπωνυμίην δὲ οὐδʼ οὔνομα ἐποιεῦντο οὐδενὶ αὐτῶν· οὐ γὰρ ἀκηκόεσάν κω. θεοὺς δὲ προσωνόμασαν σφέας ἀπὸ τοῦ τοιούτου, ὅτι κόσμῳ θέντες τὰ πάντα πρήγματα καὶ πάσας νομὰς εἶχον. ἔπειτα δὲ χρόνου πολλοῦ διεξελθόντος ἐπύθοντο ἐκ τῆς Αἰγύπτου ἀπικόμενα τὰ οὐνόματα τῶν θεῶν τῶν ἄλλων, Διονύσου δὲ ὕστερον πολλῷ ἐπύθοντο. καὶ μετὰ χρόνον ἐχρηστηριάζοντο περὶ τῶν οὐνομάτων ἐν Δωδώνῃ· τὸ γὰρ δὴ μαντήιον τοῦτο νενόμισται ἀρχαιότατον τῶν ἐν Ἕλλησι χρηστηρίων εἶναι, καὶ ἦν τὸν χρόνον τοῦτον μοῦνον. ἐπεὶ ὦν ἐχρηστηριάζοντο ἐν τῇ Δωδώνῃ οἱ Πελασγοὶ εἰ ἀνέλωνται τὰ οὐνόματα τὰ ἀπὸ τῶν βαρβάρων ἥκοντα, ἀνεῖλε τὸ μαντήιον χρᾶσθαι. ἀπὸ μὲν δὴ τούτου τοῦ χρόνου ἔθυον τοῖσι οὐνόμασι τῶν θεῶν χρεώμενοι· παρὰ δὲ Πελασγῶν Ἕλληνες ἐξεδέξαντο ὕστερον. 2.53 ἔνθεν δὲ ἐγένοντο ἕκαστος τῶν θεῶν, εἴτε αἰεὶ ἦσαν πάντες, ὁκοῖοί τε τινὲς τὰ εἴδεα, οὐκ ἠπιστέατο μέχρι οὗ πρώην τε καὶ χθὲς ὡς εἰπεῖν λόγῳ. Ἡσίοδον γὰρ καὶ Ὅμηρον ἡλικίην τετρακοσίοισι ἔτεσι δοκέω μευ πρεσβυτέρους γενέσθαι καὶ οὐ πλέοσι· οὗτοι δὲ εἰσὶ οἱ ποιήσαντες θεογονίην Ἕλλησι καὶ τοῖσι θεοῖσι τὰς ἐπωνυμίας δόντες καὶ τιμάς τε καὶ τέχνας διελόντες καὶ εἴδεα αὐτῶν σημήναντες. οἱ δὲ πρότερον ποιηταὶ λεγόμενοι τούτων τῶν ἀνδρῶν γενέσθαι ὕστερον, ἔμοιγε δοκέειν, ἐγένοντο. τούτων τὰ μὲν πρῶτα αἱ Δωδωνίδες ἱρεῖαι λέγουσι, τὰ δὲ ὕστερα τὰ ἐς Ἡσίοδόν τε καὶ Ὅμηρον ἔχοντα ἐγὼ λέγω.
2.135 Ῥοδῶπις δὲ ἐς Αἴγυπτον ἀπίκετο Ἐάνθεω τοῦ Σαμίου κομίσαντος, ἀπικομένη δὲ κατʼ ἐργασίην ἐλύθη χρημάτων μεγάλων ὑπὸ ἀνδρὸς Μυτιληναίου Χαράξου τοῦ Σκαμανδρωνύμου παιδός, ἀδελφεοῦ δὲ Σαπφοῦς τῆς μουσοποιοῦ. οὕτω δὴ ἡ Ῥοδῶπις ἐλευθερώθη, καὶ κατέμεινέ τε ἐν Αἰγύπτῳ καὶ κάρτα ἐπαφρόδιτος γενομένη μεγάλα ἐκτήσατο χρήματα ὡς ἂν εἶναι Ῥοδώπι, ἀτὰρ οὐκ ὥς γε ἐς πυραμίδα τοιαύτην ἐξικέσθαι. τῆς γὰρ τὴν δεκάτην τῶν χρημάτων ἰδέσθαι ἐστὶ ἔτι καὶ ἐς τόδε παντὶ τῷ βουλομένῳ, οὐδὲν δεῖ μεγάλα οἱ χρήματα ἀναθεῖναι. ἐπεθύμησε γὰρ Ῥοδῶπις μνημήιον ἑωυτῆς ἐν τῇ Ἑλλάδι καταλιπέσθαι, ποίημα ποιησαμένη τοῦτο τὸ μὴ τυγχάνοι ἄλλῳ ἐξευρημένον καὶ ἀνακείμενον ἐν ἱρῷ, τοῦτο ἀναθεῖναι ἐς Δελφοὺς μνημόσυνον ἑωυτῆς. τῆς ὦν δεκάτης τῶν χρημάτων ποιησαμένη ὀβελοὺς βουπόρους πολλοὺς σιδηρέους, ὅσον ἐνεχώρεε ἡ δεκάτη οἱ, ἀπέπεμπε ἐς Δελφούς· οἳ καὶ νῦν ἔτι συννενέαται ὄπισθε μὲν τοῦ βωμοῦ τὸν Χῖοι ἀνέθεσαν, ἀντίον δὲ αὐτοῦ τοῦ νηοῦ. φιλέουσι δέ κως ἐν τῇ Ναυκράτι ἐπαφρόδιτοι γίνεσθαι αἱ ἑταῖραι. τοῦτο μὲν γὰρ αὕτη, τῆς πέρι λέγεται ὅδε ὁ λόγος, οὕτω δή τι κλεινὴ ἐγένετο ὡς καὶ οἱ πάντες Ἕλληνες Ῥοδώπιος τὸ οὔνομα ἐξέμαθον· τοῦτο δὲ ὕστερον ταύτης, τῇ οὔνομα ἦν Ἀρχιδίκη, ἀοίδιμος ἀνὰ τὴν Ἑλλάδα ἐγένετο, ἧσσον δὲ τῆς ἑτέρης περιλεσχήνευτος. Χάραξος δὲ ὡς λυσάμενος Ῥοδῶπιν ἀπενόστησε ἐς Μυτιλήνην, ἐν μέλεϊ Σαπφὼ πολλὰ κατεκερτόμησέ μιν.
2.181 Κυρηναίοισι δὲ Ἄμασις φιλότητά τε καὶ συμμαχίην συνεθήκατο, ἐδικαίωσε δὲ καὶ γῆμαι αὐτόθεν, εἴτʼ ἐπιθυμήσας Ἑλληνίδος γυναικὸς εἴτε καὶ ἄλλως φιλότητος Κυρηναίων εἵνεκα· γαμέει δὲ ὦν οἳ μὲν λέγουσι Βάττου οἳ δʼ Ἀρκεσίλεω θυγατέρα, οἳ δὲ Κριτοβούλου ἀνδρὸς τῶν ἀστῶν δοκίμου, τῇ οὔνομα ἦν Λαδίκη· τῇ ἐπείτε συγκλίνοιτο ὁ Ἄμασις, μίσγεσθαι οὐκ οἷός τε ἐγίνετο, τῇσι δὲ ἄλλῃσι γυναιξὶ ἐχρᾶτο. ἐπείτε δὲ πολλὸν τοῦτο ἐγίνετο, εἶπε ὁ Ἄμασις πρὸς τὴν Λαδίκην ταύτην καλεομένην, “ὦ γύναι, κατά με ἐφάρμαξας, καὶ ἔστι τοι οὐδεμία μηχανὴ μὴ οὐκ ἀπολωλέναι κάκιστα γυναικῶν πασέων.” ἡ δὲ Λαδίκη, ἐπείτε οἱ ἀρνευμένῃ οὐδὲν ἐγίνετο πρηΰτερος ὁ Ἄμασις, εὔχεται ἐν τῷ νόῳ τῇ Ἀφροδίτῃ, ἤν οἱ ὑπʼ ἐκείνην τὴν νύκτα μιχθῇ ὁ Ἄμασις, τοῦτο γάρ οἱ κακοῦ εἶναι μῆχος, ἄγαλμά οἱ ἀποπέμψειν ἐς Κυρήνην. μετὰ δὲ τὴν εὐχὴν αὐτίκα οἱ ἐμίχθη ὁ Ἄμασις. καὶ τὸ ἐνθεῦτεν ἤδη, ὁκότε ἔλθοι Ἄμασις πρὸς αὐτήν, ἐμίσγετο, καὶ κάρτα μιν ἔστερξε μετὰ τοῦτο. ἡ δὲ Λαδίκη ἀπέδωκε τὴν εὐχὴν τῇ θεῷ· ποιησαμένη γὰρ ἄγαλμα ἀπέπεμψε ἐς Κυρήνην, τὸ ἔτι καὶ ἐς ἐμὲ ἦν σόον, ἔξω τετραμμένον τοῦ Κυρηναίων ἄστεος. ταύτην τὴν Λαδίκην, ὡς ἐπεκράτησε Καμβύσης Αἰγύπτου καὶ ἐπύθετο αὐτῆς ἥτις εἴη, ἀπέπεμψε ἀσινέα ἐς Κυρήνην.
3.8 σέβονται δὲ Ἀράβιοι πίστις ἀνθρώπων ὅμοια τοῖσι μάλιστα, ποιεῦνται δὲ αὐτὰς τρόπῳ τοιῷδε· τῶν βουλομένων τὰ πιστὰ ποιέεσθαι ἄλλος ἀνήρ, ἀμφοτέρων αὐτῶν ἐν μέσῳ ἑστεώς, λίθῳ ὀξέι τὸ ἔσω τῶν χειρῶν παρὰ τοὺς δακτύλους τοὺς μεγάλους ἐπιτάμνει τῶν ποιευμένων τὰς πίστις, καὶ ἔπειτα λαβὼν ἐκ τοῦ ἱματίου ἑκατέρου κροκύδα ἀλείφει τῷ αἵματι ἐν μέσῳ κειμένους λίθους ἑπτά· τοῦτο δὲ ποιέων ἐπικαλέει τε τὸν Διόνυσον καὶ τὴν Οὐρανίην. ἐπιτελέσαντος δὲ τούτου ταῦτα, ὁ τὰς πίστις ποιησάμενος τοῖσι φίλοισι παρεγγυᾷ τὸν ξεῖνον ἢ καὶ τὸν ἀστόν, ἢν πρὸς ἀστὸν ποιέηται· οἱ δὲ φίλοι καὶ αὐτοὶ τὰς πίστις δικαιεῦσι σέβεσθαι. Διόνυσον δὲ θεῶν μοῦνον καὶ τὴν Οὐρανίην ἡγέονται εἶναι, καὶ τῶν τριχῶν τὴν κουρὴν κείρεσθαι φασὶ κατά περ αὐτὸν τὸν Διόνυσον κεκάρθαι· κείρονται δὲ περιτρόχαλα, ὑποξυρῶντες τοὺς κροτάφους. ὀνομάζουσι δὲ τὸν μὲν Διόνυσον Ὀροτάλτ, τὴν δὲ Οὐρανίην Ἀλιλάτ.
3.16 Καμβύσης δὲ ἐκ Μέμφιος ἀπίκετο ἐς Σάιν πόλιν, βουλόμενος ποιῆσαι τὰ δὴ καὶ ἐποίησε. ἐπείτε γὰρ ἐσῆλθε ἐς τὰ τοῦ Ἀμάσιος οἰκία, αὐτίκα ἐκέλευε ἐκ τῆς ταφῆς τὸν Ἀμάσιος νέκυν ἐκφέρειν ἔξω· ὡς δὲ ταῦτα ἐπιτελέα ἐγένετο, μαστιγοῦν ἐκέλευε καὶ τὰς τρίχας ἀποτίλλειν καὶ κεντοῦν τε καὶ τἆλλα πάντα λυμαίνεσθαι. ἐπείτε δὲ καὶ ταῦτα ἔκαμον ποιεῦντες ʽὁ γὰρ δὴ νεκρὸς ἅτε τεταριχευμένος ἀντεῖχέ τε καὶ οὐδὲν διεχέετὀ, ἐκέλευσέ μιν ὁ Καμβύσης κατακαῦσαι, ἐντελλόμενος οὐκ ὅσια· Πέρσαι γὰρ θεὸν νομίζουσι εἶναι πῦρ. τὸ ὦν κατακαίειν γε τοὺς νεκροὺς οὐδαμῶς ἐν νόμῳ οὐδετέροισι ἐστί, Πέρσῃσι μὲν διʼ ὅ περ εἴρηται, θεῷ οὐ δίκαιον εἶναι λέγοντες νέμειν νεκρὸν ἀνθρώπου· Αἰγυπτίοισι δὲ νενόμισται πῦρ θηρίον εἶναι ἔμψυχον, πάντα δὲ αὐτὸ κατεσθίειν τά περ ἂν λάβῃ, πλησθὲν δὲ αὐτὸ τῆς βορῆς συναποθνήσκειν τῷ κατεσθιομένῳ. οὔκων θηρίοισι νόμος οὐδαμῶς σφι ἐστὶ τὸν νέκυν διδόναι, καὶ διὰ ταῦτα ταριχεύουσι, ἵνα μὴ κείμενος ὑπὸ εὐλέων καταβρωθῇ. οὕτω οὐδετέροισι νομιζόμενα ἐνετέλλετο ποιέειν ὁ Καμβύσης. ὡς μέντοι, Αἰγύπτιοι λέγουσι, οὐκ Ἄμασις ἦν ὁ ταῦτα παθών, ἀλλὰ ἄλλος τις τῶν Αἰγυπτίων ἔχων τὴν αὐτὴν ἡλικίην Ἀμάσι, τῷ λυμαινόμενοι Πέρσαι ἐδόκεον Ἀμάσι λυμαίνεσθαι. λέγουσι γὰρ ὡς πυθόμενος ἐκ μαντηίου ὁ Ἄμασις τὰ περὶ ἑωυτὸν ἀποθανόντα μέλλοντα γίνεσθαι, οὕτω δὴ ἀκεόμενος τὰ ἐπιφερόμενα τὸν μὲν ἄνθρωπον τοῦτον τὸν μαστιγωθέντα ἀποθανόντα ἔθαψε ἐπὶ τῇσι θύρῃσι ἐντὸς τῆς ἑωυτοῦ θήκης, ἑωυτὸν δὲ ἐνετείλατο τῷ παιδὶ ἐν μυχῷ τῆς θήκης ὡς μάλιστα θεῖναι. αἱ μέν νυν ἐκ τοῦ Ἀμάσιος ἐντολαὶ αὗται αἱ ἐς τὴν ταφήν τε καὶ τὸν ἄνθρωπον ἔχουσαι οὔ μοι δοκέουσι ἀρχὴν γενέσθαι, ἄλλως δʼ αὐτὰ Αἰγύπτιοι σεμνοῦν.
3.38 πανταχῇ ὦν μοι δῆλα ἐστὶ ὅτι ἐμάνη μεγάλως ὁ Καμβύσης· οὐ γὰρ ἂν ἱροῖσί τε καὶ νομαίοισι ἐπεχείρησε καταγελᾶν. εἰ γάρ τις προθείη πᾶσι ἀνθρώποισι ἐκλέξασθαι κελεύων νόμους τοὺς καλλίστους ἐκ τῶν πάντων νόμων, διασκεψάμενοι ἂν ἑλοίατο ἕκαστοι τοὺς ἑωυτῶν· οὕτω νομίζουσι πολλόν τι καλλίστους τοὺς ἑωυτῶν νόμους ἕκαστοι εἶναι. οὔκων οἰκός ἐστι ἄλλον γε ἢ μαινόμενον ἄνδρα γέλωτα τὰ τοιαῦτα τίθεσθαι· ὡς δὲ οὕτω νενομίκασι τὰ περὶ τοὺς νόμους πάντες ἄνθρωποι, πολλοῖσί τε καὶ ἄλλοισι τεκμηρίοισι πάρεστι σταθμώσασθαι, ἐν δὲ δὴ καὶ τῷδε. Δαρεῖος ἐπὶ τῆς ἑωυτοῦ ἀρχῆς καλέσας Ἑλλήνων τοὺς παρεόντας εἴρετο ἐπὶ κόσῳ ἂν χρήματι βουλοίατο τοὺς πατέρας ἀποθνήσκοντας κατασιτέεσθαι· οἳ δὲ ἐπʼ οὐδενὶ ἔφασαν ἔρδειν ἂν τοῦτο. Δαρεῖος δὲ μετὰ ταῦτα καλέσας Ἰνδῶν τοὺς καλεομένους Καλλατίας, οἳ τοὺς γονέας κατεσθίουσι, εἴρετο, παρεόντων τῶν Ἑλλήνων καὶ διʼ ἑρμηνέος μανθανόντων τὰ λεγόμενα, ἐπὶ τίνι χρήματι δεξαίατʼ ἂν τελευτῶντας τοὺς πατέρας κατακαίειν πυρί· οἳ δὲ ἀμβώσαντες μέγα εὐφημέειν μιν ἐκέλευον. οὕτω μέν νυν ταῦτα νενόμισται, καὶ ὀρθῶς μοι δοκέει Πίνδαρος ποιῆσαι νόμον πάντων βασιλέα φήσας εἶναι.
4.59 τὰ μὲν δὴ μέγιστα οὕτω σφι εὔπορα ἐστί, τὰ δὲ λοιπὰ νόμαια κατὰ τάδε σφι διακέεται. θεοὺς μὲν μούνους τούσδε ἱλάσκονται, Ἱστίην μὲν μάλιστα, ἐπὶ δὲ Δία καὶ Γῆν, νομίζοντες τὴν Γῆν τοῦ Διὸς εἶναι γυναῖκα, μετὰ δὲ τούτους, Ἀπόλλωνά τε καὶ οὐρανίην Ἀφροδίτην καὶ Ἡρακλέα καὶ Ἄρεα. τούτους μὲν πάντες Σκύθαι νενομίκασι, οἱ δὲ καλεόμενοι βασιλήιοι Σκύθαι καὶ τῷ Ποσειδέωνι θύουσι. ὀνομάζεται δὲ σκυθιστὶ Ἱστίη μὲν Ταβιτί, Ζεὺς δὲ ὀρθότατα κατὰ γνώμην γε τὴν ἐμὴν καλεόμενος Παπαῖος, Γῆ δὲ Ἀπί. Ἀπόλλων δὲ Γοιτόσυρος, οὐρανίη δὲ Ἀφροδίτη Ἀργίμπασα, Ποσειδέων δὲ Θαγιμασάδας. ἀγάλματα δὲ καὶ βωμοὺς καὶ νηοὺς οὐ νομίζουσι ποιέειν πλὴν Ἄρεϊ. τούτῳ δὲ νομίζουσι.
4.67 μάντιες δὲ Σκυθέων εἰσὶ πολλοί, οἳ μαντεύονται ῥάβδοισι ἰτεΐνῃσι πολλῇσι ὧδε· ἐπεὰν φακέλους ῥάβδων μεγάλους ἐνείκωνται, θέντες χαμαὶ διεξειλίσσουσι αὐτούς, καὶ ἐπὶ μίαν ἑκάστην ῥάβδον τιθέντες θεσπίζουσι, ἅμα τε λέγοντες ταῦτα συνειλέουσι τὰς ῥάβδους ὀπίσω καὶ αὖτις κατὰ μίαν συντιθεῖσι. αὕτη μὲν σφι ἡ μαντικὴ πατρωίη ἐστί. οἱ δὲ Ἐνάρεες οἱ ἀνδρόγυνοι τὴν Ἀφροδίτην σφίσι λέγουσι μαντικὴν δοῦναι· φιλύρης δʼ ὧν φλοιῷ μαντεύονται· ἐπεὰν τὴν φιλύρην τρίχα σχίσῃ, διαπλέκων ἐν τοῖσι δακτύλοισι τοῖσι ἑωυτοῦ καὶ διαλύων χρᾷ.
5.60 ἕτερος δὲ τρίπους ἐν ἑξαμέτρῳ τόνῳ λέγει Σκαῖος πυγμαχέων με ἑκηβόλῳ Ἀπόλλωνι νικήσας ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. Σκαῖος δʼ ἂν εἴη ὁ Ἱπποκόωντος, εἰ δὴ οὗτός γε ἐστὶ ὁ ἀναθεὶς καὶ μὴ ἄλλος τὠυτὸ οὔνομα ἔχων τῷ Ἱπποκόωντος, ἡλικίην κατὰ Οἰδίπουν τὸν Λαΐου. 5.61 τρίτος δὲ τρίπους λέγει καὶ οὗτος ἐν ἑξαμέτρῳ Λαοδάμας τρίποδʼ αὐτὸς ἐυσκόπῳ Ἀπόλλωνι μουναρχέων ἀνέθηκε τεῒν περικαλλὲς ἄγαλμα. ἐπὶ τούτου δὴ τοῦ Λαοδάμαντος τοῦ Ἐτεοκλέος μουναρχέοντος ἐξανιστέαται Καδμεῖοι ὑπʼ Ἀργείων καὶ τρέπονται ἐς τοὺς Ἐγχελέας. οἱ δὲ Γεφυραῖοι ὑπολειφθέντες ὕστερον ὑπὸ Βοιωτῶν ἀναχωρέουσι ἐς Ἀθήνας· καί σφι ἱρά ἐστι ἐν Ἀθήνῃσι ἱδρυμένα, τῶν οὐδὲν μέτα τοῖσι λοιποῖσι Ἀθηναίοισι, ἄλλα τε κεχωρισμένα τῶν ἄλλων ἱρῶν καὶ δὴ καὶ Ἀχαιίης Δήμητρος ἱρόν τε καὶ ὄργια.
6.94 Ἀθηναίοισι μὲν δὴ πόλεμος συνῆπτο πρὸς Αἰγινήτας. ὁ δὲ Πέρσης τὸ ἑωυτοῦ ἐποίεε, ὥστε ἀναμιμνήσκοντός τε αἰεὶ τοῦ θεράποντος μεμνῆσθαί μιν τῶν Ἀθηναίων, καὶ Πεισιστρατιδέων προσκατημένων καὶ διαβαλλόντων Ἀθηναίους, ἅμα δὲ βουλόμενος ὁ Δαρεῖος ταύτης ἐχόμενος τῆς προφάσιος καταστρέφεσθαι τῆς Ἑλλάδος τοὺς μὴ δόντας αὐτῷ γῆν τε καὶ ὕδωρ. Μαρδόνιον μὲν δὴ φλαύρως πρήξαντα τῷ στόλῳ παραλύει τῆς στρατηγίης, ἄλλους δὲ στρατηγοὺς ἀποδέξας ἀπέστειλε ἐπὶ τε Ἐρέτριαν καὶ Ἀθήνας, Δᾶτίν τε ἐόντα Μῆδον γένος καὶ Ἀρταφρένεα τὸν Ἀρταφρένεος παῖδα, ἀδελφιδέον ἑωυτοῦ· ἐντειλάμενος δὲ ἀπέπεμπε ἐξανδραποδίσαντας Ἀθήνας καὶ Ἐρέτριαν ἀνάγειν ἑωυτῷ ἐς ὄψιν τὰ ἀνδράποδα.
6.97 ἐν ᾧ δὲ οὗτοι ταῦτα ἐποίευν, οἱ Δήλιοι ἐκλιπόντες καὶ αὐτοὶ τὴν Δῆλον οἴχοντο φεύγοντες ἐς Τῆνον. τῆς δὲ στρατιῆς καταπλεούσης ὁ Δᾶτις προπλώσας οὐκ ἔα τὰς νέας πρὸς τὴν Δῆλον προσορμίζεσθαι, ἀλλὰ πέρην ἐν τῇ Ῥηναίῃ· αὐτὸς δὲ πυθόμενος ἵνα ἦσαν οἱ Δήλιοι, πέμπων κήρυκα ἠγόρευέ σφι τάδε. “ἄνδρες ἱροί, τί φεύγοντες οἴχεσθε, οὐκ ἐπιτήδεα καταγνόντες κατʼ ἐμεῦ; ἐγὼ γὰρ καὶ αὐτὸς ἐπὶ τοσοῦτό γε φρονέω καὶ μοι ἐκ βασιλέος ὧδε ἐπέσταλται, ἐν τῇ χώρῃ οἱ δύο θεοὶ ἐγένοντο, ταύτην μηδὲν σίνεσθαι, μήτε αὐτὴν τὴν χώρην μήτε τοὺς οἰκήτορας αὐτῆς. νῦν ὦν καὶ ἄπιτε ἐπὶ τὰ ὑμέτερα αὐτῶν καὶ τὴν νῆσον νέμεσθε.” ταῦτα μὲν ἐπεκηρυκεύσατο τοῖσι Δηλίοισι, μετὰ δὲ λιβανωτοῦ τριηκόσια τάλαντα κατανήσας ἐπὶ τοῦ βωμοῦ ἐθυμίησε.
6.105 καὶ πρῶτα μὲν ἐόντες ἔτι ἐν τῷ ἄστεϊ οἱ στρατηγοὶ ἀποπέμπουσι ἐς Σπάρτην κήρυκα Φειδιππίδην Ἀθηναῖον μὲν ἄνδρα, ἄλλως δὲ ἡμεροδρόμην τε καὶ τοῦτο μελετῶντα· τῷ δή, ὡς αὐτός τε ἔλεγε Φειδιππίδης καὶ Ἀθηναίοισι ἀπήγγελλε, περὶ τὸ Παρθένιον ὄρος τὸ ὑπὲρ Τεγέης ὁ Πὰν περιπίπτει· βώσαντα δὲ τὸ οὔνομα τοῦ Φειδιππίδεω τὸν Πᾶνα Ἀθηναίοισι κελεῦσαι ἀπαγγεῖλαι, διʼ ὅ τι ἑωυτοῦ οὐδεμίαν ἐπιμελείην ποιεῦνται ἐόντος εὐνόου Ἀθηναίοισι καὶ πολλαχῇ γενομένου σφι ἤδη χρησίμου, τὰ δʼ ἔτι καὶ ἐσομένου. καὶ ταῦτα μὲν Ἀθηναῖοι, καταστάντων σφι εὖ ἤδη τῶν πρηγμάτων, πιστεύσαντες εἶναι ἀληθέα ἱδρύσαντο ὑπὸ τῇ ἀκροπόλι Πανὸς ἱρόν, καὶ αὐτὸν ἀπὸ ταύτης τῆς ἀγγελίης θυσίῃσι ἐπετείοισι καὶ λαμπάδι ἱλάσκονται.
7.192 ὃ μὲν δὴ τετάρτῃ ἡμέρῃ ἐπέπαυτο· τοῖσι δὲ Ἕλλησι οἱ ἡμεροσκόποι ἀπὸ τῶν ἄκρων τῶν Εὐβοϊκῶν καταδραμόντες δευτέρῃ ἡμέρῃ ἀπʼ ἧς ὁ χειμὼν ὁ πρῶτος ἐγένετο, ἐσήμαινον πάντα τὰ γενόμενα περὶ τὴν ναυηγίην. οἳ δὲ ὡς ἐπύθοντο, Ποσειδέωνι σωτῆρι εὐξάμενοι καὶ σπονδὰς προχέαντες τὴν ταχίστην ὀπίσω ἠπείγοντο ἐπὶ τὸ Ἀρτεμίσιον, ἐλπίσαντες ὀλίγας τινάς σφι ἀντιξόους ἔσεσθαι νέας.
8.35 οὗτοι μὲν δὴ τῶν βαρβάρων ταύτῃ ἐτράποντο, ἄλλοι δὲ αὐτῶν ἡγεμόνας ἔχοντες ὁρμέατο ἐπὶ τὸ ἱρὸν τὸ ἐν Δελφοῖσι, ἐν δεξιῇ τὸν Παρνησὸν ἀπέργοντες. ὅσα δὲ καὶ οὗτοι ἐπέσχον τῆς Φωκίδος, πάντα ἐσιναμώρεον· καὶ γὰρ τῶν Πανοπέων τὴν πόλιν ἐνέπρησαν καὶ Δαυλίων καὶ Αἰολιδέων. ἐπορεύοντο δὲ ταύτῃ ἀποσχισθέντες τῆς ἄλλης στρατιῆς τῶνδε εἵνεκα, ὅκως συλήσαντες τὸ ἱρὸν τὸ ἐν Δελφοῖσι βασιλέι Ξέρξῃ ἀποδέξαιεν τὰ χρήματα. πάντα δʼ ἠπίστατο τὰ ἐν τῷ ἱρῷ ὅσα λόγου ἦν ἄξια Ξέρξης, ὡς ἐγὼ πυνθάνομαι, ἄμεινον ἢ τὰ ἐν τοῖσι οἰκίοισι ἔλιπε, πολλῶν αἰεὶ λεγόντων, καὶ μάλιστα τὰ Κροίσου τοῦ Ἀλυάττεω ἀναθήματα. 8.36 οἱ Δελφοὶ δὲ πυνθανόμενοι ταῦτα ἐς πᾶσαν ἀρρωδίην ἀπίκατο, ἐν δείματι δὲ μεγάλῳ κατεστεῶτες ἐμαντεύοντο περὶ τῶν ἱρῶν χρημάτων, εἴτε σφέα κατὰ γῆς κατορύξωσι εἴτε ἐκκομίσωσι ἐς ἄλλην χώρην. ὁ δὲ θεός σφεας οὐκ ἔα κινέειν, φὰς αὐτὸς ἱκανὸς εἶναι τῶν ἑωυτοῦ προκατῆσθαι. Δελφοὶ δὲ ταῦτα ἀκούσαντες σφέων αὐτῶν πέρι ἐφρόντιζον. τέκνα μέν νυν καὶ γυναῖκας πέρην ἐς τὴν Ἀχαιίην διέπεμψαν, αὐτῶν δὲ οἱ μὲν πλεῖστοι ἀνέβησαν ἐς τοῦ Παρνησοῦ τὰς κορυφὰς καὶ ἐς τὸ Κωρύκιον ἄντρον ἀνηνείκαντο, οἳ δὲ ἐς Ἄμφισσαν τὴν Λοκρίδα ὑπεξῆλθον. πάντες δὲ ὦν οἱ Δελφοὶ ἐξέλιπον τὴν πόλιν, πλὴν ἑξήκοντα ἀνδρῶν καὶ τοῦ προφήτεω. 8.37 ἐπεὶ δὲ ἀγχοῦ ἦσαν οἱ βάρβαροι ἐπιόντες καὶ ἀπώρων τὸ ἱρόν, ἐν τούτῳ ὁ προφήτης, τῷ οὔνομα ἦν Ἀκήρατος, ὁρᾷ πρὸ τοῦ νηοῦ ὅπλα προκείμενα ἔσωθεν ἐκ τοῦ μεγάρου ἐξενηνειγμένα ἱρά, τῶν οὐκ ὅσιον ἦν ἅπτεσθαι ἀνθρώπων οὐδενί. ὃ μὲν δὴ ἤιε Δελφῶν τοῖσι παρεοῦσι σημανέων τὸ τέρας· οἱ δὲ βάρβαροι ἐπειδὴ ἐγίνοντο ἐπειγόμενοι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐπιγίνεταί σφι τέρεα ἔτι μέζονα τοῦ πρὶν γενομένου τέρεος. θῶμα μὲν γὰρ καὶ τοῦτο κάρτα ἐστί, ὅπλα ἀρήια αὐτόματα φανῆναι ἔξω προκείμενα τοῦ νηοῦ· τὰ δὲ δὴ ἐπὶ τούτῳ δεύτερα ἐπιγενόμενα καὶ διὰ πάντων φασμάτων ἄξια θωμάσαι μάλιστα. ἐπεὶ γὰρ δὴ ἦσαν ἐπιόντες οἱ βάρβαροι κατὰ τὸ ἱρὸν τῆς Προναίης Ἀθηναίης, ἐν τούτῳ ἐκ μὲν τοῦ οὐρανοῦ κεραυνοὶ αὐτοῖσι ἐνέπιπτον, ἀπὸ δὲ τοῦ Παρνησοῦ ἀπορραγεῖσαι δύο κορυφαὶ ἐφέροντο πολλῷ πατάγῳ ἐς αὐτοὺς καὶ κατέβαλον συχνούς σφεων, ἐκ δὲ τοῦ ἱροῦ τῆς Προναίης βοή τε καὶ ἀλαλαγμὸς ἐγίνετο. 8.38 συμμιγέντων δὲ τούτων πάντων, φόβος τοῖσι βαρβάροισι ἐνεπεπτώκεε. μαθόντες δὲ οἱ Δελφοὶ φεύγοντας σφέας, ἐπικαταβάντες ἀπέκτειναν πλῆθός τι αὐτῶν. οἱ δὲ περιεόντες ἰθὺ Βοιωτῶν ἔφευγον. ἔλεγον δὲ οἱ ἀπονοστήσαντες οὗτοι τῶν βαρβάρων, ὡς ἐγὼ πυνθάνομαι, ὡς πρὸς τούτοισι καὶ ἄλλα ὥρων θεῖα· δύο γὰρ ὁπλίτας μέζονας ἢ κατʼ ἀνθρώπων φύσιν ἔχοντας ἕπεσθαί σφι κτείνοντας καὶ διώκοντας. 8.39 τούτους δὲ τοὺς δύο Δελφοὶ λέγουσι εἶναι ἐπιχωρίους ἥρωας, Φύλακόν τε καὶ Αὐτόνοον, τῶν τὰ τεμένεα ἐστὶ περὶ τὸ ἱρόν, Φυλάκου μὲν παρʼ αὐτὴν τὴν ὁδὸν κατύπερθε τοῦ ἱροῦ τῆς Προναίης, Αὐτονόου δὲ πέλας τῆς Κασταλίης ὑπὸ τῇ Ὑαμπείῃ κορυφῇ. οἱ δὲ πεσόντες ἀπὸ τοῦ Παρνησοῦ λίθοι ἔτι καὶ ἐς ἡμέας ἦσαν σόοι, ἐν τῷ τεμένεϊ τῆς Προναίης Ἀθηναίης κείμενοι, ἐς τὸ ἐνέσκηψαν διὰ τῶν βαρβάρων φερόμενοι. τούτων μέν νυν τῶν ἀνδρῶν αὕτη ἀπὸ τοῦ ἱροῦ ἀπαλλαγὴ γίνεται.
8.51 ἀπὸ δὲ τῆς διαβάσιος τοῦ Ἑλλησπόντου, ἔνθεν πορεύεσθαι ἤρξαντο οἱ βάρβαροι, ἕνα αὐτοῦ διατρίψαντες μῆνα ἐν τῷ διέβαινον ἐς τὴν Εὐρώπην, ἐν τρισὶ ἑτέροισι μησὶ ἐγένοντο ἐν τῇ Ἀττικῇ, Καλλιάδεω ἄρχοντος Ἀθηναίοισι. καὶ αἱρέουσι ἔρημον τὸ ἄστυ, καί τινας ὀλίγους εὑρίσκουσι τῶν Ἀθηναίων ἐν τῷ ἱρῷ ἐόντας, ταμίας τε τοῦ ἱροῦ καὶ πένητας ἀνθρώπους, οἳ φραξάμενοι τὴν ἀκρόπολιν θύρῃσί τε καὶ ξύλοισι ἠμύνοντο τοὺς ἐπιόντας, ἅμα μὲν ὑπʼ ἀσθενείης βίου οὐκ ἐκχωρήσαντες ἐς Σαλαμῖνα, πρὸς δὲ αὐτοὶ δοκέοντες ἐξευρηκέναι τὸ μαντήιον τὸ ἡ Πυθίη σφι ἔχρησε, τὸ ξύλινον τεῖχος ἀνάλωτον ἔσεσθαι· αὐτὸ δὴ τοῦτο εἶναι τὸ κρησφύγετον κατὰ τὸ μαντήιον καὶ οὐ τὰς νέας. 8.52 οἱ δὲ Πέρσαι ἱζόμενοι ἐπὶ τὸν καταντίον τῆς ἀκροπόλιος ὄχθον, τὸν Ἀθηναῖοι καλέουσι Ἀρήιον πάγον, ἐπολιόρκεον τρόπον τοιόνδε· ὅκως στυππεῖον περὶ τοὺς ὀιστοὺς περιθέντες ἅψειαν, ἐτόξευον ἐς τὸ φράγμα. ἐνθαῦτα Ἀθηναίων οἱ πολιορκεόμενοι ὅμως ἠμύνοντο, καίπερ ἐς τὸ ἔσχατον κακοῦ ἀπιγμένοι καὶ τοῦ φράγματος προδεδωκότος· οὐδὲ λόγους τῶν Πεισιστρατιδέων προσφερόντων περὶ ὁμολογίης ἐνεδέκοντο, ἀμυνόμενοι δὲ ἄλλα τε ἀντεμηχανῶντο καὶ δὴ καὶ προσιόντων τῶν βαρβάρων πρὸς τὰς πύλας ὀλοιτρόχους ἀπίεσαν, ὥστε Ξέρξην ἐπὶ χρόνον συχνὸν ἀπορίῃσι ἐνέχεσθαι οὐ δυνάμενον σφέας ἑλεῖν. 8.53 χρόνῳ δʼ ἐκ τῶν ἀπόρων ἐφάνη δή τις ἔξοδος τοῖσι βαρβάροισι· ἔδεε γὰρ κατὰ τὸ θεοπρόπιον πᾶσαν τὴν Ἀττικὴν τὴν ἐν τῇ ἠπείρῳ γενέσθαι ὑπὸ Πέρσῃσι. ἔμπροσθε ὦν πρὸ τῆς ἀκροπόλιος, ὄπισθε δὲ τῶν πυλέων καὶ τῆς ἀνόδου, τῇ δὴ οὔτε τις ἐφύλασσε οὔτʼ ἂν ἤλπισε μή κοτέ τις κατὰ ταῦτα ἀναβαίη ἀνθρώπων, ταύτῃ ἀνέβησαν τινὲς κατὰ τὸ ἱρὸν τῆς Κέκροπος θυγατρὸς Ἀγλαύρου, καίτοι περ ἀποκρήμνου ἐόντος τοῦ χώρου. ὡς δὲ εἶδον αὐτοὺς ἀναβεβηκότας οἱ Ἀθηναῖοι ἐπὶ τὴν ἀκρόπολιν, οἳ μὲν ἐρρίπτεον ἑωυτοὺς κατὰ τοῦ τείχεος κάτω καὶ διεφθείροντο, οἳ δὲ ἐς τὸ μέγαρον κατέφευγον. τῶν δὲ Περσέων οἱ ἀναβεβηκότες πρῶτον μὲν ἐτράποντο πρὸς τὰς πύλας, ταύτας δὲ ἀνοίξαντες τοὺς ἱκέτας ἐφόνευον· ἐπεὶ δέ σφι πάντες κατέστρωντο, τὸ ἱρὸν συλήσαντες ἐνέπρησαν πᾶσαν τὴν ἀκρόπολιν. 8.54 σχὼν δὲ παντελέως τὰς Ἀθήνας Ξέρξης ἀπέπεμψε ἐς Σοῦσα ἄγγελον ἱππέα Ἀρταβάνῳ ἀγγελέοντα τὴν παρεοῦσάν σφι εὐπρηξίην. ἀπὸ δὲ τῆς πέμψιος τοῦ κήρυκος δευτέρῃ ἡμέρῃ συγκαλέσας Ἀθηναίων τοὺς φυγάδας, ἑωυτῷ δὲ ἑπομένους, ἐκέλευε τρόπῳ τῷ σφετέρῳ θῦσαι τὰ ἱρὰ ἀναβάντας ἐς τὴν ἀκρόπολιν, εἴτε δὴ ὦν ὄψιν τινὰ ἰδὼν ἐνυπνίου ἐνετέλλετο ταῦτα, εἴτε καὶ ἐνθύμιόν οἱ ἐγένετο ἐμπρήσαντι τὸ ἱρόν. οἱ δὲ φυγάδες τῶν Ἀθηναίων ἐποίησαν τὰ ἐντεταλμένα. 8.55 τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν.
8.133 οἱ μὲν δὴ Ἕλληνες ἔπλεον ἐς τὴν Δῆλον, Μαρδόνιος δὲ περὶ τὴν Θεσσαλίην ἐχείμαζε. ἐνθεῦτεν δὲ ὁρμώμενος ἔπεμπε κατὰ τὰ χρηστήρια ἄνδρα Εὐρωπέα γένος, τῷ οὔνομα ἦν Μῦς, ἐντειλάμενος πανταχῇ μιν χρησόμενον ἐλθεῖν, τῶν οἷά τε ἦν σφι ἀποπειρήσασθαι. ὅ τι μὲν βουλόμενος ἐκμαθεῖν πρὸς τῶν χρηστηρίων ταῦτα ἐνετέλλετο, οὐκ ἔχω φράσαι· οὐ γὰρ ὦν λέγεται· δοκέω δʼ ἔγωγε περὶ τῶν παρεόντων πρηγμάτων καὶ οὐκ ἄλλων πέρι πέμψαι. 8.134 οὗτος ὁ Μῦς ἔς τε Λεβάδειαν φαίνεται ἀπικόμενος καὶ μισθῷ πείσας τῶν ἐπιχωρίων ἄνδρα καταβῆναι παρὰ Τροφώνιον, καὶ ἐς Ἄβας τὰς Φωκέων ἀπικόμενος ἐπὶ τὸ χρηστήριον· καὶ δὴ καὶ ἐς Θήβας πρῶτα ὡς ἀπίκετο, τοῦτο μὲν τῷ Ἰσμηνίῳ Ἀπόλλωνι ἐχρήσατο· ἔστι δὲ κατά περ ἐν Ὀλυμπίῃ ἱροῖσι αὐτόθι χρηστηριάζεσθαι· τοῦτο δὲ ξεῖνον τινὰ καὶ οὐ Θηβαῖον χρήμασι πείσας κατεκοίμησε ἐς Ἀμφιάρεω. Θηβαίων δὲ οὐδενὶ ἔξεστι μαντεύεσθαι αὐτόθι διὰ τόδε· ἐκέλευσε σφέας ὁ Ἀμφιάρεως διὰ χρηστηρίων ποιεύμενος ὁκότερα βούλονται ἑλέσθαι τούτων, ἑωυτῷ ἢ ἅτε μάντι χρᾶσθαι ἢ ἅτε συμμάχῳ, τοῦ ἑτέρου ἀπεχομένους· οἳ δὲ σύμμαχόν μιν εἵλοντο εἶναι. διὰ τοῦτο μὲν οὐκ ἔξεστι Θηβαίων οὐδενὶ αὐτόθι ἐγκατακοιμηθῆναι. 8.135 τότε δὲ θῶμά μοι μέγιστον γενέσθαι λέγεται ὑπὸ Θηβαίων· ἐλθεῖν ἄρα τὸν Εὐρωπέα Μῦν, περιστρωφώμενον πάντα τὰ χρηστήρια, καὶ ἐς τοῦ Πτῴου Ἀπόλλωνος τὸ τέμενος. τοῦτο δὲ τὸ ἱρὸν καλέεται μὲν Πτῷον, ἔστι δὲ Θηβαίων, κεῖται δὲ ὑπὲρ τῆς Κωπαΐδος λίμνης πρὸς ὄρεϊ ἀγχοτάτω Ἀκραιφίης πόλιος. ἐς τοῦτο τὸ ἱρὸν ἐπείτε παρελθεῖν τὸν καλεόμενον τοῦτον Μῦν, ἕπεσθαι δέ οἱ τῶν ἀστῶν αἱρετοὺς ἄνδρας τρεῖς ἀπὸ τοῦ κοινοῦ ὡς ἀπογραψομένους τὰ θεσπιέειν ἔμελλε, καὶ πρόκατε τὸν πρόμαντιν βαρβάρῳ γλώσσῃ χρᾶν. καὶ τοὺς μὲν ἑπομένους τῶν Θηβαίων ἐν θώματι ἔχεσθαι ἀκούοντας βαρβάρου γλώσσης ἀντὶ Ἑλλάδος, οὐδὲ ἔχειν ὅ τι χρήσωνται τῷ παρεόντι πρήγματι· τὸν δὲ Εὐρωπέα Μῦν ἐξαρπάσαντα παρʼ αὐτῶν τὴν ἐφέροντο δέλτον, τὰ λεγόμενα ὑπὸ τοῦ προφήτεω γράφειν ἐς αὐτήν, φάναι δὲ Καρίῃ μιν γλώσσῃ χρᾶν, συγγραψάμενον δὲ οἴχεσθαι ἀπιόντα ἐς Θεσσαλίην. 8.136 Μαρδόνιος δὲ ἐπιλεξάμενος ὅ τι δὴ λέγοντα ἦν τὰ χρηστήρια μετὰ ταῦτα ἔπεμψε ἄγγελον ἐς Ἀθήνας Ἀλέξανδρον τὸν Ἀμύντεω ἄνδρα Μακεδόνα, ἅμα μὲν ὅτι οἱ προσκηδέες οἱ Πέρσαι ἦσαν· Ἀλεξάνδρου γὰρ ἀδελφεὴν Γυγαίην, Ἀμύντεω δὲ θυγατέρα, Βουβάρης ἀνὴρ Πέρσης ἔσχε, ἐκ τῆς οἱ ἐγεγόνεε Ἀμύντης ὁ ἐν τῇ Ἀσίῃ, ἔχων τὸ οὔνομα τοῦ μητροπάτορος, τῷ δὴ ἐκ βασιλέος τῆς Φρυγίης ἐδόθη Ἀλάβανδα πόλις μεγάλη νέμεσθαι· ἅμα δὲ ὁ Μαρδόνιος πυθόμενος ὅτι πρόξεινός τε εἴη καὶ εὐεργέτης ὁ Ἀλέξανδρος ἔπεμπε· τοὺς γὰρ Ἀθηναίους οὕτω ἐδόκεε μάλιστα προσκτήσεσθαι, λεών τε πολλὸν ἄρα ἀκούων εἶναι καὶ ἄλκιμον, τά τε κατὰ τὴν θάλασσαν συντυχόντα σφι παθήματα κατεργασαμένους μάλιστα Ἀθηναίους ἐπίστατο. τούτων δὲ προσγενομένων κατήλπιζε εὐπετέως τῆς θαλάσσης κρατήσειν, τά περ ἂν καὶ ἦν, πεζῇ τε ἐδόκεε πολλῷ εἶναι κρέσσων, οὕτω τε ἐλογίζετο κατύπερθέ οἱ τὰ πρήγματα ἔσεσθαι τῶν Ἑλληνικῶν. τάχα δʼ ἂν καὶ τὰ χρηστήρια ταῦτά οἱ προλέγοι, συμβουλεύοντα σύμμαχον τὸν Ἀθηναῖον ποιέεσθαι· τοῖσι δὴ πειθόμενος ἔπεμπε.
9.42 τούτου δὲ οὕτω δικαιεῦντος ἀντέλεγε οὐδείς, ὥστε ἐκράτεε τῇ γνώμῃ· τὸ γὰρ κράτος εἶχε τῆς στρατιῆς οὗτος ἐκ βασιλέος, ἀλλʼ οὐκ Ἀρτάβαζος. μεταπεμψάμενος ὦν τοὺς ταξιάρχους τῶν τελέων καὶ τῶν μετʼ ἑωυτοῦ ἐόντων Ἑλλήνων τοὺς στρατηγοὺς εἰρώτα εἴ τι εἰδεῖεν λόγιον περὶ Περσέων ὡς διαφθερέονται ἐν τῇ Ἑλλάδι. σιγώντων δὲ τῶν ἐπικλήτων, τῶν μὲν οὐκ εἰδότων τοὺς χρησμούς, τῶν δὲ εἰδότων μὲν ἐν ἀδείῃ δὲ οὐ ποιευμένων τὸ λέγειν, αὐτὸς Μαρδόνιος ἔλεγε “ἐπεὶ τοίνυν ὑμεῖς ἢ ἴστε οὐδὲν ἢ οὐ τολμᾶτε λέγειν, ἀλλʼ ἐγὼ ἐρέω ὡς εὖ ἐπιστάμενος· ἔστι λόγιον ὡς χρεόν ἐστι Πέρσας ἀπικομένους ἐς τὴν Ἑλλάδα διαρπάσαι τὸ ἱρὸν τὸ ἐν Δελφοῖσι, μετὰ δὲ τὴν διαρπαγὴν ἀπολέσθαι πάντας. ἡμεῖς τοίνυν αὐτὸ τοῦτο ἐπιστάμενοι οὔτε ἴμεν ἐπὶ τὸ ἱρὸν τοῦτο οὔτε ἐπιχειρήσομεν διαρπάζειν, ταύτης τε εἵνεκα τῆς αἰτίης οὐκ ἀπολεόμεθα. ὥστε ὑμέων ὅσοι τυγχάνουσι εὔνοοι ἐόντες Πέρσῃσι, ἥδεσθε τοῦδε εἵνεκα ὡς περιεσομένους ἡμέας Ἑλλήνων.” ταῦτά σφι εἴπας δεύτερα ἐσήμαινε παραρτέεσθαί τε πάντα καὶ εὐκρινέα ποιέεσθαι ὡς ἅμα ἡμέρῃ τῇ ἐπιούσῃ συμβολῆς ἐσομένης.
9.65 ἐν δὲ Πλαταιῇσι οἱ Πέρσαι ὡς ἐτράποντο ὑπὸ τῶν Λακεδαιμονίων, ἔφευγον οὐδένα κόσμον ἐς τὸ στρατόπεδον τὸ ἑωυτῶν καὶ ἐς τὸ τεῖχος τὸ ξύλινον τὸ ἐποιήσαντο ἐν μοίρῃ τῇ Θηβαΐδι. θῶμα δέ μοι ὅκως παρὰ τῆς Δήμητρος τὸ ἄλσος μαχομένων οὐδὲ εἷς ἐφάνη τῶν Περσέων οὔτε ἐσελθὼν ἐς τὸ τέμενος οὔτε ἐναποθανών, περί τε τὸ ἱρὸν οἱ πλεῖστοι ἐν τῷ βεβήλῳ ἔπεσον. δοκέω δέ, εἴ τι περὶ τῶν θείων πρηγμάτων δοκέειν δεῖ, ἡ θεὸς αὐτή σφεας οὐκ ἐδέκετο ἐμπρήσαντας τὸ ἱρὸν τὸ ἐν Ἐλευσῖνι ἀνάκτορον.
9.116 ἐτυράννευε δὲ τούτου τοῦ νομοῦ Ξέρξεω ὕπαρχος Ἀρταΰκτης, ἀνὴρ μὲν Πέρσης, δεινὸς δὲ καὶ ἀτάσθαλος, ὃς καὶ βασιλέα ἐλαύνοντα ἐπʼ Ἀθήνας ἐξηπάτησε, τὰ Πρωτεσίλεω τοῦ Ἰφίκλου χρήματα ἐξ Ἐλαιοῦντος ὑπελόμενος. ἐν γὰρ Ἐλαιοῦντι τῆς Χερσονήσου ἐστὶ Πρωτεσίλεω τάφος τε καὶ τέμενος περὶ αὐτόν, ἔνθα ἦν χρήματα πολλὰ καὶ φιάλαι χρύσεαι καὶ ἀργύρεαι καὶ χαλκὸς καὶ ἐσθὴς καὶ ἄλλα ἀναθήματα, τὰ Ἀρταΰκτης ἐσύλησε βασιλέος δόντος. λέγων δὲ τοιάδε Ξέρξην διεβάλετο. “δέσποτα, ἔστι οἶκος ἀνδρὸς Ἕλληνος ἐνθαῦτα, ὃς ἐπὶ γῆν σὴν στρατευσάμενος δίκης κυρήσας ἀπέθανε· τούτου μοι δὸς τὸν οἶκον, ἵνα καί τις μάθῃ ἐπὶ γῆν τὴν σὴν μὴ στρατεύεσθαι.” ταῦτα λέγων εὐπετέως ἔμελλε ἀναπείσειν Ξέρξην δοῦναι ἀνδρὸς οἶκον, οὐδὲν ὑποτοπηθέντα τῶν ἐκεῖνος ἐφρόνεε. ἐπὶ γῆν δὲ τὴν βασιλέος στρατεύεσθαι Πρωτεσίλεων ἔλεγε νοέων τοιάδε· τὴν Ἀσίην πᾶσαν νομίζουσι ἑωυτῶν εἶναι Πέρσαι καὶ τοῦ αἰεὶ βασιλεύοντος. ἐπεὶ δὲ ἐδόθη, τὰ χρήματα ἐξ Ἐλαιοῦντος ἐς Σηστὸν ἐξεφόρησε, καὶ τὸ τέμενος ἔσπειρε καὶ ἐνέμετο, αὐτός τε ὅκως ἀπίκοιτο ἐς Ἐλαιοῦντα ἐν τῷ ἀδύτῳ γυναιξὶ ἐμίσγετο. τότε δὲ ἐπολιορκέετο ὑπὸ Ἀθηναίων οὔτε παρεσκευασμένος ἐς πολιορκίην οὔτε προσδεκόμενος τοὺς Ἕλληνας, ἀφύκτως δέ κως αὐτῷ ἐπέπεσον.'' None | sup>
1.7 Now the sovereign power that belonged to the descendants of Heracles fell to the family of Croesus, called the Mermnadae, in the following way. ,Candaules, whom the Greeks call Myrsilus, was the ruler of Sardis ; he was descended from Alcaeus, son of Heracles; Agron son of Ninus, son of Belus, son of Alcaeus, was the first Heraclid king of Sardis and Candaules son of Myrsus was the last. ,The kings of this country before Agron were descendants of Lydus, son of Atys, from whom this whole Lydian district got its name; before that it was called the land of the Meii. ,The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus. ' "
1.13 So he took possession of the sovereign power and was confirmed in it by the Delphic oracle. For when the Lydians took exception to what was done to Candaules, and took up arms, the faction of Gyges came to an agreement with the rest of the people that if the oracle should ordain him king of the Lydians, then he would reign; but if not, then he would return the kingship to the Heraclidae. ,The oracle did so ordain, and Gyges thus became king. However, the Pythian priestess declared that the Heraclidae would have vengeance on Gyges' posterity in the fifth generation; an utterance to which the Lydians and their kings paid no regard until it was fulfilled. " '1.14 Thus the Mermnadae robbed the Heraclidae of the sovereignty and took it for themselves. Having gotten it, Gyges sent many offerings to Delphi : there are very many silver offerings of his there; and besides the silver, he dedicated a hoard of gold, among which six golden bowls are the offerings especially worthy of mention. ,These weigh thirty talents and stand in the treasury of the Corinthians; although in truth it is not the treasury of the Corinthian people but of Cypselus son of Eetion. This Gyges then was the first foreigner whom we know who placed offerings at Delphi after the king of Phrygia, Midas son of Gordias. ,For Midas too made an offering: namely, the royal seat on which he sat to give judgment, and a marvellous seat it is. It is set in the same place as the bowls of Gyges. This gold and the silver offered by Gyges is called by the Delphians “Gygian” after its dedicator.
1.17 He continued the war against the Milesians which his father had begun. This was how he attacked and besieged Miletus : he sent his army, marching to the sound of pipes and harps and bass and treble flutes, to invade when the crops in the land were ripe; ,and whenever he came to the Milesian territory, he neither demolished nor burnt nor tore the doors off the country dwellings, but let them stand unharmed; but he destroyed the trees and the crops of the land, and so returned to where he came from; ,for as the Milesians had command of the sea, it was of no use for his army to besiege their city. The reason that the Lydian did not destroy the houses was this: that the Milesians might have homes from which to plant and cultivate their land, and that there might be the fruit of their toil for his invading army to lay waste.
1.21 The Milesians say it happened so. Then, when the Delphic reply was brought to Alyattes, he promptly sent a herald to Miletus, offering to make a truce with Thrasybulus and the Milesians during his rebuilding of the temple. So the envoy went to Miletus . But Thrasybulus, forewarned of the whole matter, and knowing what Alyattes meant to do, devised the following plan: ,he brought together into the marketplace all the food in the city, from private stores and his own, and told the men of Miletus all to drink and celebrate together when he gave the word. ' "
1.24 They say that this Arion, who spent most of his time with Periander, wished to sail to Italy and Sicily, and that after he had made a lot of money there he wanted to come back to Corinth . ,Trusting none more than the Corinthians, he hired a Corinthian vessel to carry him from Tarentum . But when they were out at sea, the crew plotted to take Arion's money and cast him overboard. Discovering this, he earnestly entreated them, asking for his life and offering them his money. ,But the crew would not listen to him, and told him either to kill himself and so receive burial on land or else to jump into the sea at once. ,Abandoned to this extremity, Arion asked that, since they had made up their minds, they would let him stand on the half-deck in all his regalia and sing; and he promised that after he had sung he would do himself in. ,The men, pleased at the thought of hearing the best singer in the world, drew away toward the waist of the vessel from the stern. Arion, putting on all his regalia and taking his lyre, stood up on the half-deck and sang the “Stirring Song,” and when the song was finished he threw himself into the sea, as he was with all his regalia. ,So the crew sailed away to Corinth ; but a dolphin (so the story goes) took Arion on his back and bore him to Taenarus. Landing there, he went to Corinth in his regalia, and when he arrived, he related all that had happened. ,Periander, skeptical, kept him in confinement, letting him go nowhere, and waited for the sailors. When they arrived, they were summoned and asked what news they brought of Arion. While they were saying that he was safe in Italy and that they had left him flourishing at Tarentum, Arion appeared before them, just as he was when he jumped from the ship; astonished, they could no longer deny what was proved against them. ,This is what the Corinthians and Lesbians say, and there is a little bronze memorial of Arion on Taenarus, the figure of a man riding upon a dolphin. " '1.25 Alyattes the Lydian, his war with the Milesians finished, died after a reign of fifty-seven years. ,He was the second of his family to make an offering to Delphi (after recovering from his illness) of a great silver bowl on a stand of welded iron. Among all the offerings at Delphi, this is the most worth seeing, and is the work of Glaucus the Chian, the only one of all men who discovered how to weld iron.
1.31 When Solon had provoked him by saying that the affairs of Tellus were so fortunate, Croesus asked who he thought was next, fully expecting to win second prize. Solon answered, “Cleobis and Biton. ,They were of Argive stock, had enough to live on, and on top of this had great bodily strength. Both had won prizes in the athletic contests, and this story is told about them: there was a festival of Hera in Argos, and their mother absolutely had to be conveyed to the temple by a team of oxen. But their oxen had not come back from the fields in time, so the youths took the yoke upon their own shoulders under constraint of time. They drew the wagon, with their mother riding atop it, traveling five miles until they arrived at the temple. ,When they had done this and had been seen by the entire gathering, their lives came to an excellent end, and in their case the god made clear that for human beings it is a better thing to die than to live. The Argive men stood around the youths and congratulated them on their strength; the Argive women congratulated their mother for having borne such children. ,She was overjoyed at the feat and at the praise, so she stood before the image and prayed that the goddess might grant the best thing for man to her children Cleobis and Biton, who had given great honor to the goddess. ,After this prayer they sacrificed and feasted. The youths then lay down in the temple and went to sleep and never rose again; death held them there. The Argives made and dedicated at Delphi statues of them as being the best of men.”
1.44 Distraught by the death of his son, Croesus cried out the more vehemently because the killer was one whom he himself had cleansed of blood, ,and in his great and terrible grief at this mischance he called on Zeus by three names—Zeus the Purifier, Zeus of the Hearth, Zeus of Comrades: the first, because he wanted the god to know what evil his guest had done him; the second, because he had received the guest into his house and thus unwittingly entertained the murderer of his son; and the third, because he had found his worst enemy in the man whom he had sent as a protector. 1.45 Soon the Lydians came, bearing the corpse, with the murderer following after. He then came and stood before the body and gave himself up to Croesus, holding out his hands and telling him to kill him over the corpse, mentioning his former misfortune, and that on top of that he had destroyed the one who purified him, and that he was not fit to live. ,On hearing this, Croesus took pity on Adrastus, though his own sorrow was so great, and said to him, “Friend, I have from you the entire penalty, since you sentence yourself to death. But it is not you that I hold the cause of this evil, except in so far as you were the unwilling doer of it, but one of the gods, the same one who told me long ago what was to be.” ,So Croesus buried his own son in such manner as was fitting. But Adrastus, son of Gordias who was son of Midas, this Adrastus, the destroyer of his own brother and of the man who purified him, when the tomb was undisturbed by the presence of men, killed himself there by the sepulcher, seeing clearly now that he was the most heavily afflicted of all whom he knew. ' "
1.87 Then the Lydians say that Croesus understood Cyrus' change of heart, and when he saw everyone trying to extinguish the fire but unable to check it, he invoked Apollo, crying out that if Apollo had ever been given any pleasing gift by him, let him offer help and deliver him from the present evil. ,Thus he in tears invoked the god, and suddenly out of a clear and windless sky clouds gathered, a storm broke, and it rained violently, extinguishing the pyre. Thus Cyrus perceived that Croesus was dear to god and a good man. He had him brought down from the pyre and asked, ,“Croesus, what man persuaded you to wage war against my land and become my enemy instead of my friend?” He replied, “O King, I acted thus for your good fortune, but for my own ill fortune. The god of the Hellenes is responsible for these things, inciting me to wage war. ,No one is so foolish as to choose war over peace. In peace sons bury their fathers, in war fathers bury their sons. But I suppose it was dear to the divinity that this be so.” " "
1.90 When Cyrus heard this, he was exceedingly pleased, for he believed the advice good; and praising him greatly, and telling his guard to act as Croesus had advised, he said: “Croesus, now that you, a king, are determined to act and to speak with integrity, ask me directly for whatever favor you like.” ,“Master,” said Croesus, “you will most gratify me if you will let me send these chains of mine to that god of the Greeks whom I especially honored and to ask him if it is his way to deceive those who serve him well.” When Cyrus asked him what grudge against the god led him to make this request, ,Croesus repeated to him the story of all his own aspirations, and the answers of the oracles, and more particularly his offerings, and how the oracle had encouraged him to attack the Persians; and so saying he once more insistently pled that he be allowed to reproach the god for this. At this Cyrus smiled, and replied, “This I will grant you, Croesus, and whatever other favor you may ever ask me.” ,When Croesus heard this, he sent Lydians to Delphi, telling them to lay his chains on the doorstep of the temple, and to ask the god if he were not ashamed to have persuaded Croesus to attack the Persians, telling him that he would destroy Cyrus' power; of which power (they were to say, showing the chains) these were the first-fruits. They should ask this; and further, if it were the way of the Greek gods to be ungrateful. "
1.105.3 This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria .
1.105 From there they marched against Egypt : and when they were in the part of Syria called Palestine, Psammetichus king of Egypt met them and persuaded them with gifts and prayers to come no further. ,So they turned back, and when they came on their way to the city of Ascalon in Syria, most of the Scythians passed by and did no harm, but a few remained behind and plundered the temple of Heavenly Aphrodite. ,This temple, I discover from making inquiry, is the oldest of all the temples of the goddess, for the temple in Cyprus was founded from it, as the Cyprians themselves say; and the temple on Cythera was founded by Phoenicians from this same land of Syria . ,But the Scythians who pillaged the temple, and all their descendants after them, were afflicted by the goddess with the “female” sickness: and so the Scythians say that they are afflicted as a consequence of this and also that those who visit Scythian territory see among them the condition of those whom the Scythians call “Hermaphrodites”.
1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra.
1.132 And this is their method of sacrifice to the aforesaid gods: when about to sacrifice, they do not build altars or kindle fire, employ libations, or music, or fillets, or barley meal: when a man wishes to sacrifice to one of the gods, he leads a beast to an open space and then, wearing a wreath on his tiara, of myrtle usually, calls on the god. ,To pray for blessings for himself alone is not lawful for the sacrificer; rather, he prays that the king and all the Persians be well; for he reckons himself among them. He then cuts the victim limb from limb into portions, and, after boiling the flesh, spreads the softest grass, trefoil usually, and places all of it on this. ,When he has so arranged it, a Magus comes near and chants over it the song of the birth of the gods, as the Persian tradition relates it; for no sacrifice can be offered without a Magus. Then after a little while the sacrificer carries away the flesh and uses it as he pleases.
1.168 Thus, then, it went with the Ionian Phocaea. The Teians did the same things as the Phocaeans: when Harpagus had taken their walled city by building an earthwork, they all embarked aboard ship and sailed away for Thrace . There they founded a city, Abdera, which before this had been founded by Timesius of Clazomenae ; yet he got no profit of it, but was driven out by the Thracians. This Timesius is now honored as a hero by the Teians of Abdera .
1.199 The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus . ' "
2.41 All Egyptians sacrifice unblemished bulls and bull-calves; they may not sacrifice cows: these are sacred to Isis. ,For the images of Isis are in woman's form, horned like a cow, exactly as the Greeks picture Io, and cows are held by far the most sacred of all beasts of the herd by all Egyptians alike. ,For this reason, no Egyptian man or woman will kiss a Greek man, or use a knife, or a spit, or a cauldron belonging to a Greek, or taste the flesh of an unblemished bull that has been cut up with a Greek knife. ,Cattle that die are dealt with in the following way. Cows are cast into the river, bulls are buried by each city in its suburbs, with one or both horns uncovered for a sign; then, when the carcass is decomposed, and the time appointed is at hand, a boat comes to each city from the island called Prosopitis, ,an island in the Delta, nine schoeni in circumference. There are many other towns on Prosopitis; the one from which the boats come to gather the bones of the bulls is called Atarbekhis; a temple of Aphrodite stands in it of great sanctity. ,From this town many go out, some to one town and some to another, to dig up the bones, which they then carry away and all bury in one place. As they bury the cattle, so do they all other beasts at death. Such is their ordice respecting these also; for they, too, may not be killed. " "2.42 All that have a temple of Zeus of Thebes or are of the Theban district sacrifice goats, but will not touch sheep. ,For no gods are worshipped by all Egyptians in common except Isis and Osiris, who they say is Dionysus; these are worshipped by all alike. Those who have a temple of Mendes or are of the Mendesian district sacrifice sheep, but will not touch goats. ,The Thebans, and those who by the Theban example will not touch sheep, give the following reason for their ordice: they say that Heracles wanted very much to see Zeus and that Zeus did not want to be seen by him, but that finally, when Heracles prayed, Zeus contrived ,to show himself displaying the head and wearing the fleece of a ram which he had flayed and beheaded. It is from this that the Egyptian images of Zeus have a ram's head; and in this, the Egyptians are imitated by the Ammonians, who are colonists from Egypt and Ethiopia and speak a language compounded of the tongues of both countries. ,It was from this, I think, that the Ammonians got their name, too; for the Egyptians call Zeus “Amon”. The Thebans, then, consider rams sacred for this reason, and do not sacrifice them. ,But one day a year, at the festival of Zeus, they cut in pieces and flay a single ram and put the fleece on the image of Zeus, as in the story; then they bring an image of Heracles near it. Having done this, all that are at the temple mourn for the ram, and then bury it in a sacred coffin. " 2.52 Formerly, in all their sacrifices, the Pelasgians called upon gods without giving name or appellation to any (I know this, because I was told at Dodona ); for as yet they had not heard of such. They called them gods from the fact that, besides setting everything in order, they maintained all the dispositions. ,Then, after a long while, first they learned the names of the rest of the gods, which came to them from Egypt, and, much later, the name of Dionysus; and presently they asked the oracle at Dodona about the names; for this place of divination, held to be the most ancient in Hellas, was at that time the only one. ,When the Pelasgians, then, asked at Dodona whether they should adopt the names that had come from foreign parts, the oracle told them to use the names. From that time onwards they used the names of the gods in their sacrifices; and the Greeks received these later from the Pelasgians. 2.53 But whence each of the gods came to be, or whether all had always been, and how they appeared in form, they did not know until yesterday or the day before, so to speak; ,for I suppose Hesiod and Homer flourished not more than four hundred years earlier than I; and these are the ones who taught the Greeks the descent of the gods, and gave the gods their names, and determined their spheres and functions, and described their outward forms. ,But the poets who are said to have been earlier than these men were, in my opinion, later. The earlier part of all this is what the priestesses of Dodona tell; the later, that which concerns Hesiod and Homer, is what I myself say.
2.135 Rhodopis came to Egypt to work, brought by Xanthes of Samos, but upon her arrival was freed for a lot of money by Kharaxus of Mytilene, son of Scamandronymus and brother of Sappho the poetess. ,Thus Rhodopis lived as a free woman in Egypt, where, as she was very alluring, she acquired a lot of money—sufficient for such a Rhodopis, so to speak, but not for such a pyramid. ,Seeing that to this day anyone who likes can calculate what one tenth of her worth was, she cannot be credited with great wealth. For Rhodopis desired to leave a memorial of herself in Greece, by having something made which no one else had thought of or dedicated in a temple and presenting this at Delphi to preserve her memory; ,so she spent one tenth of her substance on the manufacture of a great number of iron beef spits, as many as the tenth would pay for, and sent them to Delphi ; these lie in a heap to this day, behind the altar set up by the Chians and in front of the shrine itself. ,The courtesans of Naucratis seem to be peculiarly alluring, for the woman of whom this story is told became so famous that every Greek knew the name of Rhodopis, and later on a certain Archidice was the theme of song throughout Greece, although less celebrated than the other. ,Kharaxus, after giving Rhodopis her freedom, returned to Mytilene . He is bitterly attacked by Sappho in one of her poems. This is enough about Rhodopis. ' "
2.181 Amasis made friends and allies of the people of Cyrene . And he decided to marry from there, either because he had his heart set on a Greek wife, or for the sake of the Corcyreans' friendship; ,in any case, he married a certain Ladice, said by some to be the daughter of Battus, of Arcesilaus by others, and by others again of Critobulus, an esteemed citizen of the place. But whenever Amasis lay with her, he became unable to have intercourse, though he managed with every other woman; ,and when this happened repeatedly, Amasis said to the woman called Ladice, “Woman, you have cast a spell on me, and there is no way that you shall avoid perishing the most wretchedly of all women.” ,So Ladice, when the king did not relent at all although she denied it, vowed in her heart to Aphrodite that, if Amasis could have intercourse with her that night, since that would remedy the problem, she would send a statue to Cyrene to her. And after the prayer, immediately, Amasis did have intercourse with her. And whenever Amasis came to her thereafter, he had intercourse, and he was very fond of her after this. ,Ladice paid her vow to the goddess; she had an image made and sent it to Cyrene, where it stood safe until my time, facing outside the city. Cambyses, when he had conquered Egypt and learned who Ladice was, sent her away to Cyrene unharmed. " 3.8 There are no men who respect pledges more than the Arabians. This is how they give them: a man stands between the two pledging parties, and with a sharp stone cuts the palms of their hands, near the thumb; then he takes a piece of wood from the cloak of each and smears with their blood seven stones that lie between them, meanwhile calling on Dionysus and the Heavenly Aphrodite; ,after this is done, the one who has given his pledge commends the stranger (or his countryman if the other be one) to his friends, and his friends hold themselves bound to honor the pledge. ,They believe in no other gods except Dionysus and the Heavenly Aphrodite; and they say that they wear their hair as Dionysus does his, cutting it round the head and shaving the temples. They call Dionysus, Orotalt; and Aphrodite, Alilat.
3.16 From Memphis Cambyses went to the city Sais, anxious to do exactly what he did do. Entering the house of Amasis, he had the body of Amasis carried outside from its place of burial; and when this had been done, he gave orders to scourge it and pull out the hair and pierce it with goads, and to desecrate it in every way. ,When they were weary of doing this (for the body, being embalmed, remained whole and did not fall to pieces), Cambyses gave orders to burn it, a sacrilegious command; for the Persians hold fire to be a god; ,therefore neither nation thinks it right to burn the dead, the Persians for the reason given, as they say it is wrong to give the dead body of a man to a god; while the Egyptians believe fire to be a living beast that devours all that it catches, and when sated with its meal dies together with that on which it feeds. ,Now it is by no means their custom to give the dead to beasts; and this is why they embalm the corpse, that it may not lie and feed worms. Thus what Cambyses commanded was contrary to the custom of both peoples. ,The Egyptians say, however, that it was not Amasis to whom this was done, but another Egyptian of the same age as Amasis, whom the Persians abused thinking that they were abusing Amasis. ,For their story is that Amasis learned from an oracle what was to be done to him after his death, and so to escape this fate buried this dead man, the one that was scourged, near the door inside his own vault, and ordered his son that he himself should be laid in the farthest corner of the vault. ,I think that these commands of Amasis, regarding the burial-place and the man, were never given at all, and that the Egyptians believe in them in vain. ' "
3.38 I hold it then in every way proved that Cambyses was quite insane; or he would never have set himself to deride religion and custom. For if it were proposed to all nations to choose which seemed best of all customs, each, after examination, would place its own first; so well is each convinced that its own are by far the best. ,It is not therefore to be supposed that anyone, except a madman, would turn such things to ridicule. I will give this one proof among many from which it may be inferred that all men hold this belief about their customs. ,When Darius was king, he summoned the Greeks who were with him and asked them for what price they would eat their fathers' dead bodies. They answered that there was no price for which they would do it. ,Then Darius summoned those Indians who are called Callatiae, who eat their parents, and asked them (the Greeks being present and understanding through interpreters what was said) what would make them willing to burn their fathers at death. The Indians cried aloud, that he should not speak of so horrid an act. So firmly rooted are these beliefs; and it is, I think, rightly said in Pindar's poem that custom is lord of all." 4.59 The most important things are thus provided them. It remains now to show the customs which are established among them. The only gods whom they propitiate are these: Hestia in particular, and secondly Zeus and Earth, whom they believe to be the wife of Zeus; after these, Apollo, and the Heavenly Aphrodite, and Heracles, and Ares. All the Scythians worship these as gods; the Scythians called Royal sacrifice to Poseidon also. ,In the Scythian tongue, Hestia is called Tabiti; Zeus (in my judgment most correctly so called) Papaeus; Earth is Apia; Apollo Goetosyrus; the Heavenly Aphrodite Argimpasa; Poseidon Thagimasadas. It is their practice to make images and altars and shrines for Ares, but for no other god.
4.67 There are many diviners among the Scythians, who divine by means of many willow wands as I will show. They bring great bundles of wands, which they lay on the ground and unfasten, and utter their divinations as they lay the rods down one by one; and while still speaking, they gather up the rods once more and place them together again; ,this manner of divination is hereditary among them. The Enarees, who are hermaphrodites, say that Aphrodite gave them the art of divination, which they practise by means of lime-tree bark. They cut this bark into three portions, and prophesy while they braid and unbraid these in their fingers.
5.60 A second tripod says, in hexameter verse: 5.61 The third tripod says, in hexameter verse again:
6.94 Thus Athens and Aegina grappled together in war. The Persian was going about his own business, for his servant was constantly reminding him to remember the Athenians, and the Pisistratidae were at his elbow maligning the Athenians; moreover, Darius desired to take this pretext for subduing all the men of Hellas who had not given him earth and water. ,He dismissed from command Mardonius, who had fared so badly on his expedition, and appointed other generals to lead his armies against Athens and Eretria, Datis, a Mede by birth, and his own nephew Artaphrenes son of Artaphrenes; the order he gave them at their departure was to enslave Athens and Eretria and bring the slaves into his presence.' "
6.97 While they did this, the Delians also left Delos and fled away to Tenos. As his expedition was sailing landwards, Datis went on ahead and bade his fleet anchor not off Delos, but across the water off Rhenaea. Learning where the Delians were, he sent a herald to them with this proclamation: ,“Holy men, why have you fled away, and so misjudged my intent? It is my own desire, and the king's command to me, to do no harm to the land where the two gods were born, neither to the land itself nor to its inhabitants. So return now to your homes and dwell on your island.” He made this proclamation to the Delians, and then piled up three hundred talents of frankincense on the altar and burnt it. " "
6.105 While still in the city, the generals first sent to Sparta the herald Philippides, an Athenian and a long-distance runner who made that his calling. As Philippides himself said when he brought the message to the Athenians, when he was in the Parthenian mountain above Tegea he encountered Pan. ,Pan called out Philippides' name and bade him ask the Athenians why they paid him no attention, though he was of goodwill to the Athenians, had often been of service to them, and would be in the future. ,The Athenians believed that these things were true, and when they became prosperous they established a sacred precinct of Pan beneath the Acropolis. Ever since that message they propitiate him with annual sacrifices and a torch-race. " 7.192 The storm, then, ceased on the fourth day. Now the scouts stationed on the headlands of Euboea ran down and told the Hellenes all about the shipwreck on the second day after the storm began. ,After hearing this they prayed to Poseidon as their savior and poured libations. Then they hurried to Artemisium hoping to find few ships opposing them. So they came to Artemisium a second time and made their station there. From that time on they call Poseidon their savior.
8.35 So this part of the barbarian army marched as I have said, and others set forth with guides for the temple at Delphi, keeping Parnassus on their right. These, too, laid waste to every part of Phocis which they occupied, burning the towns of the Panopeans and Daulii and Aeolidae. ,The purpose of their parting from the rest of the army and marching this way was that they might plunder the temple at Delphi and lay its wealth before Xerxes, who (as I have been told) had better knowledge of the most notable possessions in the temple than of what he had left in his own palace, chiefly the offerings of Croesus son of Alyattes; so many had always spoken of them. 8.36 When the Delphians learned all this, they were very much afraid, and in their great fear they inquired of the oracle whether they should bury the sacred treasure in the ground or take it away to another country. The god told them to move nothing, saying that he was able to protect what belonged to him. ,Upon hearing that, the Delphians took thought for themselves. They sent their children and women overseas to Achaia. Most of the men went up to the peaks of Parnassus and carried their goods into the Corycian cave, but some escaped to Amphissa in Locris. In short, all the Delphians left the town save sixty men and the prophet. 8.37 Now when the barbarians drew near and could see the temple, the prophet, whose name was Aceratus, saw certain sacred arms, which no man might touch without sacrilege, brought out of the chamber within and laid before the shrine. ,So he went to tell the Delphians of this miracle, but when the barbarians came with all speed near to the temple of Athena Pronaea, they were visited by miracles yet greater than the aforesaid. Marvellous indeed it is, that weapons of war should of their own motion appear lying outside in front of the shrine, but the visitation which followed was more wondrous than anything else ever seen. ,When the barbarians were near to the temple of Athena Pronaea, they were struck by thunderbolts from the sky, and two peaks broken off from Parnassus came rushing among them with a mighty noise and overwhelmed many of them. In addition to this a shout and a cry of triumph were heard from the temple of Athena. 8.38 All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. ' "8.39 These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus' by the road itself above the shrine of Athena Pronaea, and Autonous' near the Castalian spring, under the Hyarapean Peak. ,The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners' ranks had hurled them. Such, then, was the manner of those men's departure from the temple. " 8.51 Since the crossing of the Hellespont, where the barbarians began their journey, they had spent one month there crossing into Europe and in three more months were in Attica, when Calliades was archon at Athens. ,When they took the town it was deserted, but in the sacred precinct they found a few Athenians, stewards of the sacred precinct and poor people, who defended themselves against the assault by fencing the acropolis with doors and logs. They had not withdrawn to Salamis not only because of poverty but also because they thought they had discovered the meaning of the oracle the Pythia had given, namely that the wooden wall would be impregnable. They believed that according to the oracle this, not the ships, was the refuge. 8.52 The Persians took up a position on the hill opposite the acropolis, which the Athenians call the Areopagus, and besieged them in this way: they wrapped arrows in tar and set them on fire, and then shot them at the barricade. Still the besieged Athenians defended themselves, although they had come to the utmost danger and their barricade had failed them. ,When the Pisistratids proposed terms of surrender, they would not listen but contrived defenses such as rolling down boulders onto the barbarians when they came near the gates. For a long time Xerxes was at a loss, unable to capture them. ' "8.53 In time a way out of their difficulties was revealed to the barbarians, since according to the oracle all the mainland of Attica had to become subject to the Persians. In front of the acropolis, and behind the gates and the ascent, was a place where no one was on guard, since no one thought any man could go up that way. Here some men climbed up, near the sacred precinct of Cecrops' daughter Aglaurus, although the place was a sheer cliff. ,When the Athenians saw that they had ascended to the acropolis, some threw themselves off the wall and were killed, and others fled into the chamber. The Persians who had come up first turned to the gates, opened them, and murdered the suppliants. When they had levelled everything, they plundered the sacred precinct and set fire to the entire acropolis. " '8.54 So it was that Xerxes took complete possession of Athens, and he sent a horseman to Susa to announce his present success to Artabanus. On the day after the messenger was sent, he called together the Athenian exiles who accompanied him and asked them go up to the acropolis and perform sacrifices in their customary way, an order given because he had been inspired by a dream or because he felt remorse after burning the sacred precinct. The Athenian exiles did as they were commanded. ' "8.55 I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. " 8.133 The Greeks, then, sailed to Delos, and Mardonius wintered in Thessaly. Having his headquarters there he sent a man of Europus called Mys to visit the places of divination, charging him to inquire of all the oracles which he could test. What it was that he desired to learn from the oracles when he gave this charge, I cannot say, for no one tells of it. I suppose that he sent to inquire concerning his present business, and that alone. 8.134 This man Mys is known to have gone to Lebadea and to have bribed a man of the country to go down into the cave of Trophonius and to have gone to the place of divination at Abae in Phocis. He went first to Thebes where he inquired of Ismenian Apollo (sacrifice is there the way of divination, as at Olympia), and moreover he bribed one who was no Theban but a stranger to lie down to sleep in the shrine of Amphiaraus. ,No Theban may seek a prophecy there, for Amphiaraus bade them by an oracle to choose which of the two they wanted and forgo the other, and take him either for their prophet or for their ally. They chose that he should be their ally. Therefore no Theban may lie down to sleep in that place. ' "8.135 But at this time there happened, as the Thebans say, a thing at which I marvel greatly. It would seem that this man Mys of Europus came in his wanderings among the places of divination to the precinct of Ptoan Apollo. This temple is called Ptoum, and belongs to the Thebans. It lies by a hill, above lake Copais, very near to the town Acraephia. ,When the man called Mys entered into this temple together with three men of the town who were chosen on the state's behalf to write down the oracles that should be given, straightway the diviner prophesied in a foreign tongue. ,The Thebans who followed him were astonished to hear a strange language instead of Greek and knew not what this present matter might be. Mys of Europus, however, snatched from them the tablet which they carried and wrote on it that which was spoken by the prophet, saying that the words of the oracle were Carian. After writing everything down, he went back to Thessaly. " "8.136 Mardonius read whatever was said in the oracles, and presently he sent a messenger to Athens, Alexander, a Macedonian, son of Amyntas. Him he sent, partly because the Persians were akin to him; Bubares, a Persian, had taken to wife Gygaea Alexander's sister and Amyntas' daughter, who had borne to him that Amyntas of Asia who was called by the name of his mother's father, and to whom the king gave Alabanda a great city in Phrygia for his dwelling. Partly too he sent him because he learned that Alexander was a protector and benefactor to the Athenians. ,It was thus that he supposed he could best gain the Athenians for his allies, of whom he heard that they were a numerous and valiant people, and knew that they had been the chief authors of the calamities which had befallen the Persians at sea. ,If he gained their friendship he thought he would easily become master of the seas, as truly he would have been. On land he supposed himself to be by much the stronger, and he accordingly reckoned that thus he would have the upper hand of the Greeks. This chanced to be the prediction of the oracles which counseled him to make the Athenians his ally. It was in obedience to this that he sent his messenger. " "
9.42 No one withstood this argument, and his opinion accordingly prevailed; for it was he and not Artabazus who was commander of the army by the king's commission. He therefore sent for the leaders of the battalions and the generals of those Greeks who were with him and asked them if they knew any oracle which prophesied that the Persians should perish in Hellas. ,Those who were summoned said nothing, some not knowing the prophecies, and some knowing them but thinking it perilous to speak, and then Mardonius himself said: “Since you either have no knowledge or are afraid to declare it, hear what I tell you based on the full knowledge that I have. ,There is an oracle that Persians are fated to come to Hellas and all perish there after they have plundered the temple at Delphi. Since we have knowledge of this same oracle, we will neither approach that temple nor attempt to plunder it; in so far as destruction hinges on that, none awaits us. ,Therefore, as many of you as wish the Persian well may rejoice in that we will overcome the Greeks.” Having spoken in this way, he gave command to have everything prepared and put in good order for the battle which would take place early the next morning. " 9.65 At Plataea, however, the Persians, routed by the Lacedaemonians, fled in disorder to their own camp and inside the wooden walls which they had made in the territory of Thebes. ,It is indeed a marvel that although the battle was right by the grove of Demeter, there was no sign that any Persian had been killed in the precinct or entered into it; most of them fell near the temple in unconsecrated ground. I think—if it is necessary to judge the ways of the gods—that the goddess herself denied them entry, since they had burnt her temple, the shrine at Eleusis. ' "
9.116 This province was ruled by Xerxes' viceroy Artayctes, a cunning man and a wicked one; witness the deceit that he practised on the king in his march to Athens, how he stole away from Elaeus the treasure of Protesilaus son of Iphiclus. ,This was the way of it; there is at Elaeus in the Chersonesus the tomb of Protesilaus, and a precinct around it, which contained much treasure: vessels of gold and silver, bronze, clothing, and other dedications; all of which Artayctes carried off by the king's gift. ,“Sire,” he said deceitfully to Xerxes, “there is here the house of a certain Greek, who met a just death for invading your territory with an army; give me this man's house, so that all may be taught not to invade your territory.” One would think that this plea would easily persuade Xerxes to give him a man's house, since the latter had no suspicion of Artayctes' meaning. His reason for saying that Protesilaus had invaded the king's territory was that the Persians believe all Asia to belong to themselves and whoever is their king. So when the treasure was given to him, he carried it away from Elaeus to Sestus, and planted and farmed the precinct. He would also come from Elaeus and have intercourse with women in the shrine. Now, when the Athenians laid siege to him, he had made no preparation for it; he did not think that the Greeks would come, and he had no way of escaping from their attack. "' None
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29. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Uranian • Aphrodite, soul assimilated to
Found in books: Bernabe et al. (2013), Redefining Dionysos, 391; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 137; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 178, 179
| 250d μετʼ ἐκείνων τε ἔλαμπεν ὄν, δεῦρό τʼ ἐλθόντες κατειλήφαμεν αὐτὸ διὰ τῆς ἐναργεστάτης αἰσθήσεως τῶν ἡμετέρων στίλβον ἐναργέστατα. ὄψις γὰρ ἡμῖν ὀξυτάτη τῶν διὰ τοῦ σώματος ἔρχεται αἰσθήσεων, ᾗ φρόνησις οὐχ ὁρᾶται—δεινοὺς γὰρ ἂν παρεῖχεν ἔρωτας, εἴ τι τοιοῦτον ἑαυτῆς ἐναργὲς εἴδωλον παρείχετο εἰς ὄψιν ἰόν—καὶ τἆλλα ὅσα ἐραστά· νῦν δὲ κάλλος μόνον ταύτην ἔσχε μοῖραν, ὥστʼ ἐκφανέστατον εἶναι'265b ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον, ' None | 250d as I said before, shone in brilliance among those visions; and since we came to earth we have found it shining most clearly through the clearest of our senses; for sight is the sharpest of the physical senses, though wisdom is not seen by it, for wisdom would arouse terrible love, if such a clear image of it were granted as would come through sight, and the same is true of the other lovely realities; but beauty alone has this privilege, and therefore it is most clearly seen'265b Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat ' None |
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30. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Acropolis, Athens, naiskos of Aphrodite Pandemos • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Epitragia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Apollo and • Aphrodite, Artemis and • Aphrodite, Zeus and • Aphrodite, cult and rites • Aphrodite, doves sacred to • Aphrodite, goats sacrificed to • Aphrodite, images and iconography • Aphrodite, sanctuaries and temples • Aphrodite, two cult titles and genealogies, significance of • Apollo, Aphrodite and • Artemis, Aphrodite and • Crete, Aphrodite in • Cyclades, Aphrodite and • Elis, statues of Aphrodite in • Gela (Sicily), terracotta relief with Aphrodite Pandemos • Hesiod, on Aphrodite • Homer, on Aphrodite • Homeric Hymns, Aphrodite • Knidian Aphrodite of Praxiteles • Magna Graecia (southern Italy) and Sicily, Gela(Sicily), terracotta relief with Aphrodite Pandemos • Parthenon, east frieze, Aphrodite on • Phidias, Elis, chryselephantine statue of Aphrodite Urania at • Praxiteles, Knidian Aphrodite of • Skopas, Aphrodite on a billy goat, statue of • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • doves, sacred to Aphrodite/Dione • goats, as sacrificial offerings to Aphrodite Pandemos • hetairai and Aphrodite • mirror covers, Aphrodite with goats and swans on • prostitutes (hetairai), and Aphrodite • sacrifice/sacrificial rituals, for Aphrodite Pandemos • sanctuaries and temples, of Aphrodite
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 156; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 51, 182; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276, 277
| 180d ὁποῖον δεῖ ἐπαινεῖν. ἐγὼ οὖν πειράσομαι τοῦτο ἐπανορθώσασθαι, πρῶτον μὲν ἔρωτα φράσαι ὃν δεῖ ἐπαινεῖν, ἔπειτα ἐπαινέσαι ἀξίως τοῦ θεοῦ. πάντες γὰρ ἴσμεν ὅτι οὐκ ἔστιν ἄνευ Ἔρωτος Ἀφροδίτη. μιᾶς μὲν οὖν οὔσης εἷς ἂν ἦν Ἔρως· ἐπεὶ δὲ δὴ δύο ἐστόν, δύο ἀνάγκη καὶ Ἔρωτε εἶναι. πῶς δʼ οὐ δύο τὼ θεά; ἡ μέν γέ που πρεσβυτέρα καὶ ἀμήτωρ Οὐρανοῦ θυγάτηρ, ἣν δὴ καὶ Οὐρανίαν ἐπονομάζομεν· ἡ δὲ νεωτέρα Διὸς καὶ Διώνης,' ' None | 180d what sort we ought to praise. Now this defect I will endeavor to amend, and will first decide on a Love who deserves our praise, and then will praise him in terms worthy of his godhead. We are all aware that there is no Aphrodite or Love-passion without a Love. True, if that goddess were one, then Love would be one: but since there are two of her, there must needs be two Loves also. Does anyone doubt that she is double? Surely there is the elder, of no mother born, but daughter of Heaven, whence we name her Heavenly; while the younger was the child of Zeus and Dione, and her we call Popular.' ' None |
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31. Xenophon, Symposium, 8.9 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Ourania • Aphrodite, Pandemos
Found in books: Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 254; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 71
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8.9 Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity.'' None |
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32. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Cypris, and Deianira • eulogy, of Cypris
Found in books: Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 541; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 238
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33. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Ourania • Aphrodite, pigs and
Found in books: Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 58; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 256
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34. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 36; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 153; Seaford, Wilkins, Wright (2017), Selfhood and the Soul: Essays on Ancient Thought and Literature in Honour of Christopher Gill. 229
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35. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite Pandemos • Aphrodite Paphia
Found in books: Parker (2005), Polytheism and Society at Athens, 408; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 33
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36. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite Paphia • Aphrodite relation to conception, childbirth and nursing • Aphrodite, Genetyllis • informal oaths, Aphrodite invoked
Found in books: Brule (2003), Women of Ancient Greece, 24; Faraone (1999), Ancient Greek Love Magic, 135; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 924; Parker (2005), Polytheism and Society at Athens, 432; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 33, 324
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37. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 165; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 322; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 191
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38. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, and tyranny • Cyprus, Aphrodite of • Homeric Hymn, to Aphrodite • Homeric hymn to Aphrodite, • Kybele, and Aphrodite • Mother of the Gods, and Aphrodite
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 540; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 46; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 61, 107, 109; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 36
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39. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, deity of gamos
Found in books: Brule (2003), Women of Ancient Greece, 147, 148; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 224, 225, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 36; Stavrianopoulou (2013), Shifting Social Imaginaries in the Hellenistic Period: Narrations, Practices and Images, 226
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40. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite/Venus • Venus/Aphrodite
Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 145, 146; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 281; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 65, 66; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 36, 37, 206; Morrison (2020), Apollonius Rhodius, Herodotus and Historiography, 83; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 160; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 209, 310, 313; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 116; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 488
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41. Anon., Sibylline Oracles, 3.110-3.155 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite/Venus
Found in books: Bacchi (2022), Uncovering Jewish Creativity in Book III of the Sibylline Oracles: Gender, Intertextuality, and Politics, 156, 175; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 267
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3.110 110 The judgment midway in a mighty age 3.111 Shall come, when all these things shall come to pass. 3.112 O navigable waters and each land 3.113 of the Orient and of the Occident, 3.114 Subject shall all things be to him who come 3.115 115 Into the world again, and therefore he 3.116 Himself became first conscious of his power. 3.117 But when the threatenings of the mighty God 3.118 Are fulfilled, which he threatened mortals once, 3.119 When in Assyrian land they built a tower;– 3.120 120 (And they all spoke one language, and resolved 3.121 To mount aloft into the starry heaven; 3.122 But on the air the Immortal straightway put 3.123 A mighty force; and then winds from above 3.124 Cast down the great tower and stirred mortals up 3.125 125 To wrangling with each other; therefore men 3.126 Gave to that city the name of Babylon);– 3.127 Now when the tower fell and the tongues of men 3.128 Turned to all sorts of sounds, straightway all earth 3.129 Was filled with men and kingdoms were divided; 3.130 130 And then the generation tenth appeared 3.131 of mortal men, from the time when the flood 3.132 Came upon earlier men. And Cronos reigned, 3.133 And Titan and Iapetus; and men called them 3.134 Best offspring of Gaia and of Uranus, 3.135 135 Giving to them names both of earth and heaven, 3.136 Since they were very first of mortal men. 3.137 So there were three divisions of the earth 3.138 According to the allotment of each man, 3.139 And each one having his own portion reigned' "3.140 140 And fought not; for a father's oaths were there" '3.141 And equal were their portions. But the time 3.142 Complete of old age on the father came, 3.143 And he died; and the sons infringing oath 3.144 Stirred up against each other bitter strife, 3.145 145 Which one should have the royal rank and rule 3.146 Over all mortals; and against each other 3.147 Cronos and Titan fought. But Rhea and Gaia, 3.148 And Aphrodite fond of crowns, Demeter, 3.149 And Hestia and Dione of fair lock 3.150 150 Brought them to friendship, and together called 3.151 All who were kings, both brothers and near kin, 3.152 And others of the same ancestral blood, 3.153 And they judged Cronos should reign king of all, 3.154 For he was oldest and of noblest form. 3.155 155 But Titan laid on Cronos mighty oath'' None |
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42. Ovid, Metamorphoses, 3.192, 4.321, 5.552, 9.733-9.734, 10.722-10.727 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite, • Homeric Hymns, Aphrodite • Mercury/Hermes, and Venus/Aphrodite • Venus/Aphrodite
Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 545; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 379; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 55, 157; Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 12; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 152; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 42, 91, 96, 208; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 254
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4.321 esse deus, seu tu deus es, potes esse Cupido,
9.733 Sic et aves coeunt, interque animalia cuncta
10.722 desiluit pariterque sinum pariterque capillos 10.723 rupit et indignis percussit pectora palmis. 10.724 Questaque cum fatis “at non tamen omnia vestri 10.725 iuris erunt” dixit. “Luctus monimenta manebunt 10.726 semper, Adoni, mei, repetitaque mortis imago 10.727 annua plangoris peraget simulamina nostri.' ' None | sup>
4.321 and Night resumes his reign, the god appear
9.733 was lovely, and the brother Caunus—twins.
10.722 the funeral screech-owl also warned her thrice, 10.723 with dismal cry; yet Myrrha onward goes. 10.724 It seems to her the black night lessens shame. 10.725 She holds fast to her nurse with her left hand, 10.726 and with the other hand gropes through the dark. 10.727 And now they go until she finds the door.' ' None |
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43. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite receives anatomical votives • Aphrodite relation to conception, childbirth and nursing • Aphrodite, and tyranny • Homeric Hymn, to Aphrodite • Kybele, and Aphrodite • Mother of the Gods, and Aphrodite
Found in books: Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 109; Parker (2005), Polytheism and Society at Athens, 433
| 3.58 1. \xa0However, an account is handed down also that this goddess was born in Phrygia. For the natives of that country have the following myth: In ancient times Meïon became king of Phrygia and Lydia; and marrying Dindymê he begat an infant daughter, but being unwilling to rear her he exposed her on the mountain which was called Cybelus. There, in accordance with some divine providence, both the leopards and some of the other especially ferocious wild beasts offered their nipples to the child and so gave it nourishment,,2. \xa0and some women who were tending the flocks in that place witnessed the happening, and being astonished at the strange event took up the babe and called her Cybelê after the name of the place. The child, as she grew up, excelled in both beauty and virtue and also came to be admired for her intelligence; for she was the first to devise the pipe of many reeds and to invent cymbals and kettledrums with which to accompany the games and the dance, and in addition she taught how to heal the sicknesses of both flocks and little children by means of rites of purification;,3. \xa0in consequence, since the babes were saved from death by her spells and were generally taken up in her arms, her devotion to them and affection for them led all the people to speak of her as the "mother of the mountain." The man who associated with her and loved her more than anyone else, they say, was Marsyas the physician, who was admired for his intelligence and chastity; and a proof of his intelligence they find in the fact that he imitated the sounds made by the pipe of many reeds and carried all its notes over into the flute, and as an indication of his chastity they cite his abstinence from sexual pleasures until the day of his death.,4. \xa0Now Cybelê, the myth records, having arrived at full womanhood, came to love a certain native youth who was known as Attis, but at a later time received the appellation Papas; with him she consorted secretly and became with child, and at about the same time her parents recognized her as their child. \xa0Consequently she was brought up into the palace, and her father welcomed her at the outset under the impression that she was a virgin, but later, when he learned of her seduction, he put to death her nurses and Attis as well and cast their bodies forth to lie unburied; whereupon Cybelê, they say, because of her love for the youth and grief over the nurses, became frenzied and rushed out of the palace into the countryside. And crying aloud and beating upon a kettledrum she visited every country alone, with hair hanging free, and Marsyas, out of pity for her plight, voluntarily followed her and accompanied her in her wanderings because of the love which he had formerly borne her.'' None |
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44. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Aphrodite • Aphrodite, Kythereia • Aphrodite/Venus
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 241; Hubbard (2014), A Companion to Greek and Roman Sexualities, 218; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 108, 109
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45. Mishnah, Avodah Zarah, 3.4 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, bath of • Venus-Aphrodite
Found in books: Bickerman and Tropper (2007), Studies in Jewish and Christian History, 907; Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 143, 161, 287; Levine (2005), The Ancient Synagogue, The First Thousand Years, 229, 478
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3.4 שָׁאַל פְּרוֹקְלוֹס בֶּן פִלוֹסְפוֹס אֶת רַבָּן גַּמְלִיאֵל בְּעַכּוֹ, שֶׁהָיָה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי, אָמַר לוֹ, כָּתוּב בְּתוֹרַתְכֶם, וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם. מִפְּנֵי מָה אַתָּה רוֹחֵץ בַּמֶּרְחָץ שֶׁל אַפְרוֹדִיטִי. אָמַר לוֹ, אֵין מְשִׁיבִין בַּמֶּרְחָץ. וּכְשֶׁיָּצָא אָמַר לוֹ, אֲנִי לֹא בָאתִי בִגְבוּלָהּ, הִיא בָאתָה בִגְבוּלִי, אֵין אוֹמְרִים, נַעֲשֶׂה מֶרְחָץ לְאַפְרוֹדִיטִי נוֹי, אֶלָּא אוֹמְרִים, נַעֲשֶׂה אַפְרוֹדִיטִי נוֹי לַמֶּרְחָץ. דָּבָר אַחֵר, אִם נוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, אִי אַתָּה נִכְנָס לַעֲבוֹדָה זָרָה שֶׁלְּךָ עָרוֹם וּבַעַל קֶרִי וּמַשְׁתִּין בְּפָנֶיהָ, וְזוֹ עוֹמֶדֶת עַל פִּי הַבִּיב וְכָל הָעָם מַשְׁתִּינִין לְפָנֶיהָ. לֹא נֶאֱמַר אֶלָּא אֱלֹהֵיהֶם. אֶת שֶׁנּוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, אָסוּר. וְאֶת שֶׁאֵינוֹ נוֹהֵג בּוֹ מִשּׁוּם אֱלוֹהַּ, מֻתָּר:'' None | sup>
3.4 Proclos, son of a plosphos, asked Rabban Gamaliel in Acco when the latter was bathing in the bathhouse of aphrodite. He said to him, “It is written in your torah, ‘let nothing that has been proscribed stick to your hand (Deuteronomy 13:18)’; why are you bathing in the bathhouse of Aphrodite?” He replied to him, “We do not answer questions relating to torah in a bathhouse.” When he came out, he said to him, “I did not come into her domain, she has come into mine. People do not say, ‘the bath was made as an adornment for Aphrodite’; rather they say, ‘Aphrodite was made as an adornment for the bath.’ Another reason is, even if you were given a large sum of money, you would not enter the presence of your idol while you were nude or had experienced seminal emission, nor would you urinate before it. But this statue of Aphrodite stands by a sewer and all people urinate before it. In the torah it is only stated, “their gods” (Deuteronomy 12:3) what is treated as a god is prohibited, what is not treated as a deity is permitted.'' None |
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46. Plutarch, Aristides, 11.3-11.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Pythios of Delphi
Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 162; Mikalson (2003), Herodotus and Religion in the Persian Wars, 120
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11.3 Ἀριστείδου δὲ πέμψαντος εἰς Δελφοὺς ἀνεῖλεν ὁ θεὸς Ἀθηναίους καθυπερτέρους ἔσεσθαι τῶν ἐναντίων εὐχομένους τῷ Διῒ καὶ τῇ Ἥρα τῇ Κιθαιρωνίᾳ καὶ Πανὶ καὶ νύμφαις Σφραγίτισι, καὶ θύοντας ἥρωσιν Ἀνδροκράτει, Λεύκωνι, Πεισάνδρῳ, Δαμοκράτει, Ὑψίωνι, Ἀκταίωνι, Πολϋΐδῳ, καὶ τὸν κίνδυνον ἐν γᾷ ἰδίᾳ ποιουμένους ἐν τῷ πεδίῳ τᾶς Δάματρος τᾶς Ἐλευσινίας καὶ τᾶς Κόρας. 11.4 οὗτος ὁ χρησμὸς ἀνενεχθεὶς ἀπορίαν τῷ Ἀριστείδῃ παρεῖχεν. οἱ μὲν γὰρ ἥρωες, οἷς ἐκέλευε θύειν, ἀρχηγέται Πλαταιέων ἦσαν, καὶ τὸ τῶν Σφραγιτίδων νυμφῶν ἄντρον ἐν μιᾷ κορυφῇ τοῦ Κιθαιρῶνός ἐστιν, εἰς δυσμὰς ἡλίου θερινὰς τετραμμένον, ἐν ᾧ καὶ μαντεῖον ἦν πρότερον, ὥς φασι, καὶ πολλοὶ κατείχοντο τῶν ἐπιχωρίων, οὓς νυμφολήπτους προσηγόρευον. 11.5 τὸ δὲ τῆς Ἐλευσινίας Δήμητρος πεδίον, καὶ τὸ τὴν μάχην ἐν ἰδίᾳ χώρᾳ ποιουμένοις τοῖς Ἀθηναίοις νίκην δίδοσθαι, πάλιν εἰς τὴν Ἀττικὴν ἀνεκαλεῖτο καὶ μεθίστη τὸν πόλεμον. ἔνθα τῶν Πλαταιέων ὁ στρατηγὸς Ἀρίμνηστος ἔδοξε κατὰ τοὺς ὕπνους ὑπὸ τοῦ Διὸς τοῦ Σωτῆρος ἐπερωτώμενον αὑτόν, ὅ τι δὴ πράττειν δέδοκται τοῖς Ἕλλησιν, εἰπεῖν, αὔριον εἰς Ἐλευσῖνα τὴν στρατιὰν ἀπάξομεν, ὦ δέσποτα, καὶ διαμαχούμεθα τοῖς βαρβάροις ἐκεῖ κατὰ τὸ πυθόχρηστον. 11.6 τὸν οὖν θεὸν φάναι διαμαρτάνειν αὐτοὺς τοῦ παντός· αὐτόθι γὰρ εἶναι περὶ τὴν Πλαταϊκὴν τὰ πυθόχρηστα καὶ ζητοῦντας ἀνευρήσειν. τούτων ἐναργῶς τῷ Ἀριμνήστῳ φανέντων ἐξεγρόμενος τάχιστα μετεπέμψατο τοὺς ἐμπειροτάτους καὶ πρεσβυτάτους τῶν πολιτῶν, μεθʼ ὧν διαλεγόμενος καὶ συνδιαπορῶν εὗρεν, ὅτι τῶν Ὑσιῶν πλησίον ὑπὸ τὸν Κιθαιρῶνα ναός ἐστιν ἀρχαῖος πάνυ πάνυ omitted by Bekker, now found in S. Δήμητρος Ἐλευσινίας καὶ Κόρης προσαγορευόμενος. 11.7 εὐθὺς οὖν παραλαβὼν τὸν Ἀριστείδην ἦγεν ἐπὶ τὸν τόπον, εὐφυέστατον ὄντα παρατάξαι φάλαγγα πεζικὴν ἱπποκρατουμένοις, διὰ τὰς ὑπωρείας τοῦ Κιθαιρῶνος ἄφιππα ποιούσας τὰ καταλήγοντα καὶ συγκυροῦντα τοῦ πεδίου πρὸς τὸ ἱερόν. αὐτοῦ δʼ ἦν καὶ τὸ τοῦ Ἀνδροκράτους ἡρῷον ἐγγύς, ἄλσει πυκνῶν καὶ συσκίων δένδρων περιεχόμενον. 11.8 ὅπως δὲ μηδὲν ἐλλιπὲς ἔχῃ πρὸς τὴν ἐλπίδα τῆς νίκης ὁ χρησμός, ἔδοξε τοῖς Πλαταιεῦσιν, Ἀριμνήστου γνώμην εἰπόντος, ἀνελεῖν τὰ πρὸς τὴν Ἀττικὴν ὅρια τῆς Πλαταιΐδος καὶ τὴν χώραν ἐπιδοῦναι τοῖς Ἀθηναίοις ὑπὲρ τῆς Ἑλλάδος ἐν οἰκείᾳ κατὰ τὸν χρησμὸν ἐναγωνίσασθαι.'' None | sup>
11.3 11.5 11.8 '' None |
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47. Plutarch, On Isis And Osiris, 43, 53 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, and sea, mother of universe
Found in books: Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 254
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43 They think that the risings of the Nile have some relation to the illuminations of the moon; for the greatest rising, Besides the famous ancient Nilometer at Elephantinê, others have been found at Philae, Edfu, and Esna. in the neighbourhood of Elephantinê, is twenty-eight cubits, which is the number of its illuminations that form the measure of each of its monthly cycles; the rising in the neighbourhood of Mendes and Xoïs, which is the least, is six cubits, corresponding to the first quarter. The mean rising, in the neighbourhood of Memphis, when it is normal, is fourteen cubits, corresponding to the full moon. The Apis, they say, is the animate image of Osiris, Cf. 359 b and 362 c, supra . and he comes into being when a fructifying light thrusts forth from the moon and falls upon a cow in her breeding-season. Cf. Moralia, 718 b, and Aelian, De Natura Animalium, xi. 10. Wherefore there are many things in the Apis that resemble features of the moon, his bright parts being darkened by the shadowy. Moreover, at the time of the new moon in the month of Pharnenoth they celebrate a festival to which they give the name of Osiris’s coming to the Moon, and this marks the beginning of the spring. Thus they make the power of Osiris to be fixed in the Moon, and say that Isis, since she is generation, is associated with him. For this reason they also call the Moon the mother of the world, and they think that she has a nature both male and female, as she is receptive and made pregt by the Sun, but she herself in turn emits and disseminates into the air generative principles. For, as they believe, the destructive activity of Typhon does not always prevail, but oftentimes is overpowered by such generation and put in bonds, and then at a later time is again released and contends against Horus, Cf. 358 d, supra . who is the terrestrial universe; and this is never completely exempt either from dissolution or from generation.53 Isis is, in fact, the female principle of Nature, and is receptive of every form of generation, in accord with which she is called by Plato Cf. Plato, Timaeus, 49 a and 51 a; also Moralia, 1014 d, 1015 d, and 1023 a. the gentle nurse and the all-receptive, and by most people has been called by countless names, since, because of the force of Reason, she turns herself to this thing or that and is receptive of all manner of shapes and forms. She has an innate love for the first and most domit of all things, which is identical with the good, and this she yearns for and pursues; but the portion which comes from evil she tries to avoid and to reject, for she serves them both as a place and means of growth, but inclines always towards the better and offers to it opportunity to create from her and to impregnate her with effluxes and likenesses in which she rejoices and is glad that she is made pregt and teeming with these creations. For creation is the image of being in matter, and the thing created is a picture of reality. ' None |
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48. Plutarch, Romulus, 2.5 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 217; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 162
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2.5 τὸν δὲ Ταρχέτιον ὡς ἔγνω χαλεπῶς φέροντα συλλαβεῖν μὲν ἀμφοτέρας ἐπὶ θανάτῳ, τὴν δʼ Ἑστίαν ἰδόντα κατὰ τοὺς ὕπνους ἀπαγορεύουσαν αὐτῷ τὸν φόνον, ἱστόν τινα παρεγγυῆσαι ταῖς κόραις ὑφαίνειν δεδεμέναις, ὡς ὅταν ἐξυφήνωσι, τότε δοθησομένας πρὸς γάμον. ἐκείνας μὲν οὖν διʼ ἡμέρας ὑφαίνειν, ἑτέρας δὲ νύκτωρ τοῦ Ταρχετίου κελεύοντος ἀναλύειν τὸν ἱστόν. ἐκ δὲ τοῦ φαλλοῦ τῆς θεραπαινίδος τεκούσης δίδυμα, δοῦναί τινι Τερατίῳ τὸν Ταρχέτιον, ἀνελεῖν κελεύσαντα.'' None | sup>
2.5 When Tarchetius learned of this, he was wroth, and seized both the maidens, purposing to put them to death. But the goddess Hestia appeared to him in his sleep and forbade him the murder. He therefore imposed upon the maidens the weaving of a certain web in their imprisonment, assuring them that when they had finished the weaving of it, they should then be given in marriage. By day, then, these maidens wove, but by night other maidens, at the command of Tarchetius, unravelled their web. And when the handmaid became the mother of twin children by the phantom, Tarchetius gave them to a certain Teratius with orders to destroy them.'' None |
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49. Tacitus, Annals, 3.62 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite of Aphrodisias • Aphrodite, and Anahita • Mother of the Gods, and Aphrodite • cult, of Aphrodite of Aphrodisias
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 33; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 227, 228
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3.62 Proximi hos Magnetes L. Scipionis et L. Sullae constitutis nitebantur, quorum ille Antiocho, hic Mithridate pulsis fidem atque virtutem Magnetum decoravere, uti Dianae Leucophrynae perfugium inviolabile foret. Aphrodisienses posthac et Stratonicenses dictatoris Caesaris ob vetusta in partis merita et recens divi Augusti decretum adtulere, laudati quod Parthorum inruptionem nihil mutata in populum Romanum constantia pertulissent. sed Aphrodisiensium civitas Veneris, Stratonicensium Iovis et Triviae religionem tuebantur. altius Hierocaesarienses exposuere, Persicam apud se Dianam, delubrum rege Cyro dicatum; et memorabantur Perpennae, Isaurici multaque alia imperatorum nomina qui non modo templo sed duobus milibus passuum eandem sanctitatem tribuerant. exim Cy- prii tribus de delubris, quorum vetustissimum Paphiae Veneri auctor Ae+rias, post filius eius Amathus Veneri Amathusiae et Iovi Salaminio Teucer, Telamonis patris ira profugus, posuissent.'' None | sup>
3.62 \xa0The Magnesians, who followed, rested their case on the rulings of Lucius Scipio and Lucius Sulla, who, after their defeats of Antiochus and Mithridates respectively, had honoured the loyalty and courage of Magnesia by making the shrine of Leucophryne Diana an inviolable refuge. Next, Aphrodisias and Stratonicea adduced a decree of the dictator Julius in return for their early services to his cause, together with a modern rescript of the deified Augustus, who praised the unchanging fidelity to the Roman nation with which they had sustained the Parthian inroad. Aphrodisias, however, was championing the cult of Venus; Stratonicea, that of Jove and Diana of the Crossways. The statement of Hierocaesarea went deeper into the past: the community owned a Persian Diana with a temple dedicated in the reign of Cyrus; and there were references to Perpenna, Isauricus, and many other commanders who had allowed the same sanctity not only to the temple but to the neighbourhood for two miles round. The Cypriotes followed with an appeal for three shrines â\x80\x94 the oldest erected by their founder Aërias to the Paphian Venus; the second by his son Amathus to the Amathusian Venus; and a\xa0third by Teucer, exiled by the anger of his father Telamon, to Jove of Salamis. <'' None |
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50. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Homeric Hymn, to Aphrodite • Mother of the Gods, and Aphrodite
Found in books: Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 90; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 110
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51. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite (goddess)
Found in books: Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 259; Santangelo (2013), Roman Frugality: Modes of Moderation from the Archaic Age to the Early Empire and Beyond, 71, 130
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52. None, None, nan (1st cent. CE - missingth cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, and tyranny • Kybebe, as Aphrodite • Mother of the Gods, and Aphrodite • cult, of Aphrodite
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 31; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 117
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53. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Euploia • Aphrodite, Galenaia • Aphrodite, Limenia • Aphrodite, Pelagia • Aphrodite, Pontia • Aphrodite, Soteira, absence of the epithet • Aphrodite, and the sea • gods, Aphrodite
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 124; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 92; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 149, 150
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54. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Knidian • Aphrodite, birth of • Aphrodite, of Knidos (statue) • Cupid, son of Hermes and Aphrodite • Greek Gods, Aphrodite • Mercury/Hermes, and Venus/Aphrodite • Philiscus of Rhodes, his Aphrodite • Polycharmus, his Aphrodite • Praxiteles, Aphrodite of Cnidos • Rome, Portico of Octavia, and Phidias’ Aphrodite
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 114; Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 33; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 129; Hubbard (2014), A Companion to Greek and Roman Sexualities, 38; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 151; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 94, 113, 259; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 62; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 468, 475, 478; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 192
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55. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Ismenius of Thebes • Aphrodite, Pythios of Delphi
Found in books: Mikalson (2003), Herodotus and Religion in the Persian Wars, 84, 128, 214; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 104; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 175, 209
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56. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Aphrodite Cyprus-born
Found in books: Bernabe et al. (2013), Redefining Dionysos, 286; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 44
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57. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Acropolis, Athens, naiskos of Aphrodite Pandemos • Aphrodite • Aphrodite Epitragia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite, Aphrodite Urania • Aphrodite, Apollo and • Aphrodite, Artemis and • Aphrodite, Zeus and • Aphrodite, cult and rites • Aphrodite, doves sacred to • Aphrodite, goats sacrificed to • Aphrodite, images and iconography • Aphrodite, sanctuaries and temples • Aphrodite, two cult titles and genealogies, significance of • Apollo, Aphrodite and • Artemis, Aphrodite and • Crete, Aphrodite in • Cyclades, Aphrodite and • Cyprus, Aphrodite of • Elis, statues of Aphrodite in • Gela (Sicily), terracotta relief with Aphrodite Pandemos • Hesiod, on Aphrodite • Homer, on Aphrodite • Knidian Aphrodite of Praxiteles • Magna Graecia (southern Italy) and Sicily, Gela(Sicily), terracotta relief with Aphrodite Pandemos • Parthenon, east frieze, Aphrodite on • Phidias, Elis, chryselephantine statue of Aphrodite Urania at • Praxiteles, Knidian Aphrodite of • Skopas, Aphrodite on a billy goat, statue of • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • doves, sacred to Aphrodite/Dione • goats, as sacrificial offerings to Aphrodite Pandemos • hetairai and Aphrodite • mirror covers, Aphrodite with goats and swans on • prostitutes (hetairai), and Aphrodite • sacrifice/sacrificial rituals, for Aphrodite Pandemos • sanctuaries and temples, of Aphrodite
Found in books: Bernabe et al. (2013), Redefining Dionysos, 17, 268; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 176; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 276, 277
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58. Lucian, The Syrian Goddess, 32 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Knidian
Found in books: Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 141; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 175
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32 Hera, however, as you look at her will recall to you a variety of forms. Speaking generally she is undoubtedly Hera, but she has something of the attributes of Athene, and of Aphrodite, and of Selene, and of Rhea, and of Artemis, and of Nemesis, and of The Fates. In one of her hands she holds a sceptre, in the other a distaff; on her head she bears rays and a tower and she has a girdle wherewith they adorn none but Aphrodite of the sky. And without she is gilt with gold, and gems of great price adorn her, some white, some sea green, others wine dark, others flashing like fire. Besides these there are many onyxes from Sardinia and the jacinth and emeralds, the offerings of the Egyptians and of the Indians, Ethiopians, Medes, Armenians, and Babylonians. But the greatest wonder of all I will proceed to tell: she bears a gem on her head called a Lychnis; it takes its name from its attribute. From this stone flashes a great light in the night time, so that the whole temple gleams brightly as by the light of myriads of candles, but in the daytime the brightness grows faint; the gem has the likeness of a bright fire. There is also another marvel in this image: if you stand over against it, it looks you in the face, and as you pass it the gaze still follows you, and if another approaching from a different quarter looks at it, he is similarly affected.'' None |
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59. Pausanias, Description of Greece, 1.1.3, 1.4.4, 1.14.6-1.14.7, 1.19.2, 1.22.3, 2.5.1, 2.22.1, 2.31.5, 2.34.11, 3.13.9, 3.23.1, 5.11.8, 5.13.7, 5.14.10, 5.27.5, 6.20.1, 6.20.3, 6.25.1, 7.2.8, 7.4.4, 7.6.6, 8.42.4-8.42.7, 8.48.6, 9.19.5, 9.27.3 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Acrae, inscription of Hera and Aphrodite from • Acrocorinth, cult statue of Aphrodite of • Acropolis, Athens, naiskos of Aphrodite Pandemos • Aegean islands, Aphrodite associated with • Aphrodite • Aphrodite (goddess, aka Mylitta, Ailat, Mitra) • Aphrodite Apostrophia • Aphrodite Epitragia • Aphrodite Hera • Aphrodite Olympios • Aphrodite Pandemos • Aphrodite Sozousa • Aphrodite Urania • Aphrodite of Cnidos • Aphrodite, Aegean islands, associated with • Aphrodite, Antheia • Aphrodite, Aphrodite Cyprus-born • Aphrodite, Apollo and • Aphrodite, Ares and • Aphrodite, Artemis and • Aphrodite, Athena and • Aphrodite, Basilis • Aphrodite, Charites/Graces and • Aphrodite, Dione and • Aphrodite, Dionysus and • Aphrodite, Einodia • Aphrodite, Euploia • Aphrodite, Galenaia • Aphrodite, Hephaestus and • Aphrodite, Hera • Aphrodite, Hera and • Aphrodite, Knidian • Aphrodite, Kythereia • Aphrodite, Limenia • Aphrodite, Nymphia • Aphrodite, Ourania • Aphrodite, Pandemos • Aphrodite, Pelagia • Aphrodite, Pontia • Aphrodite, Pythios of Delphi • Aphrodite, Soteira, absence of the epithet • Aphrodite, Zeus and • Aphrodite, and Anahita • Aphrodite, and sea, and moon • Aphrodite, and the sea • Aphrodite, and tyranny • Aphrodite, birth • Aphrodite, birth scenes and stories • Aphrodite, calming influence of • Aphrodite, cult and rites • Aphrodite, doves sacred to • Aphrodite, garden, association with • Aphrodite, goats sacrificed to • Aphrodite, images and iconography • Aphrodite, in Judgment of Paris scenes • Aphrodite, in the Hippolytus • Aphrodite, magic girdle of • Aphrodite, origins and development • Aphrodite, sanctuaries and temples • Aphrodite, sculpture of • Aphrodite, two cult titles and genealogies, significance of • Aphrodite,, Heavenly Aphrodite • Aphrodite,, and Paphos • Aphrodite,, on vase • Aphrodite,, square shaped • Aphrodite’s births • Apollo, Aphrodite and • Ares, Aphrodite and • Artemis, Aphrodite and • Athena, Aphrodite and • Athens, Aphrodite/Urania in the Gardens, sanctuary of • Charites (Graces), Aphrodite and • Crete, Aphrodite in • Cronus, Aphrodite and • Cyclades, Aphrodite and • Dionysus, Aphrodite and • Elis, statues of Aphrodite in • Galaxidi, Roman Imperial era medallion with birth of Aphrodite found at • Gela (Sicily), terracotta relief with Aphrodite Pandemos • Greek Gods, Aphrodite • Harbours of Cypris • Hephaestus, Aphrodite and • Hera, Aphrodite • Hera, Aphrodite Hera • Hera, Aphrodite and • Hesiod, on Aphrodite • Homer, on Aphrodite • Homeric Hymn, to Aphrodite • Homeric Hymns, Aphrodite • Knidian Aphrodite of Praxiteles • Magna Graecia (southern Italy) and Sicily, Aphrodite and Hera in • Magna Graecia (southern Italy) and Sicily, Gela(Sicily), terracotta relief with Aphrodite Pandemos • Moon, emerging from sea, and Aphrodite • Mother of the Gods, and Aphrodite • Nilsson, Martin, on Aphrodite • Parthenon, east frieze, Aphrodite on • Phidias, Elis, chryselephantine statue of Aphrodite Urania at • Philiscus of Rhodes, his Aphrodite • Phoenicia, and Aphrodite • Polycharmus, his Aphrodite • Praxiteles, Aphrodite of Cnidos • Praxiteles, Knidian Aphrodite of • Rome, Portico of Octavia, and Phidias’ Aphrodite • Samos, cult statue of Aphrodite in Heraeum • Selene, and Aphrodite • Sikyon, sanctuary of Aphrodite • Skopas, Aphrodite on a billy goat, statue of • Sparta, cult statue of Aphrodite of • Thebes, Aphrodite in • Urania (precursor of/epithet for Aphrodite) • Zeus, Aphrodite and • birth scenes and stories, Aphrodite • doves, sacred to Aphrodite/Dione • goats, as sacrificial offerings to Aphrodite Pandemos • gods, Aphrodite • hetairai and Aphrodite • mirror covers, Aphrodite with goats and swans on • prostitutes (hetairai), and Aphrodite • sacrifice/sacrificial rituals, for Aphrodite Pandemos • sanctuaries and temples, of Aphrodite • temple, of Aphrodite Euploia • vegetation deities, Aphrodite and • weddings and marriages, Ares and Aphrodite
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Bernabe et al. (2013), Redefining Dionysos, 286; Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 16; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 240, 252; Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 74; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 251, 379; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 41; Gaifman (2012), Aniconism in Greek Antiquity, 67, 306, 309; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 116; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 193; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 1086; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 11, 19, 92; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 148; Mikalson (2003), Herodotus and Religion in the Persian Wars, 84, 110; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 32, 129, 167, 227, 337, 339; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 148, 152, 162; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 196; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 29, 30, 154, 160, 161, 175, 232, 299; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 14; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 94, 259; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 468, 475, 478; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 200, 256, 257, 259, 261, 276, 277; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 88, 175; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 149, 150; Versnel (2011), Coping with the Gods: Wayward Readings in Greek Theology, 81
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1.1.3 θέας δὲ ἄξιον τῶν ἐν Πειραιεῖ μάλιστα Ἀθηνᾶς ἐστι καὶ Διὸς τέμενος· χαλκοῦ μὲν ἀμφότερα τὰ ἀγάλματα, ἔχει δὲ ὁ μὲν σκῆπτρον καὶ Νίκην, ἡ δὲ Ἀθηνᾶ δόρυ. ἐνταῦθα Λεωσθένην, ὃς Ἀθηναίοις καὶ τοῖς πᾶσιν Ἕλλησιν ἡγούμενος Μακεδόνας ἔν τε Βοιωτοῖς ἐκράτησε μάχῃ καὶ αὖθις ἔξω Θερμοπυλῶν καὶ βιασάμενος ἐς Λάμιαν κατέκλεισε τὴν ἀπαντικρὺ τῆς Οἴτης, τοῦτον τὸν Λεωσθένην καὶ τοὺς παῖδας ἔγραψεν Ἀρκεσίλαος . ἔστι δὲ τῆς στοᾶς τῆς μακρᾶς, ἔνθα καθέστηκεν ἀγορὰ τοῖς ἐπὶ θαλάσσης—καὶ γὰρ τοῖς ἀπωτέρω τοῦ λιμένος ἐστὶν ἑτέρα—, τῆς δὲ ἐπὶ θαλάσσης στοᾶς ὄπισθεν ἑστᾶσι Ζεὺς καὶ Δῆμος, Λεωχάρους ἔργον. πρὸς δὲ τῇ θαλάσσῃ Κόνων ᾠκοδόμησεν Ἀφροδίτης ἱερόν, τριήρεις Λακεδαιμονίων κατεργασάμενος περὶ Κνίδον τὴν ἐν τῇ Καρικῇ χερρονήσῳ. Κνίδιοι γὰρ τιμῶσιν Ἀφροδίτην μάλιστα, καί σφισιν ἔστιν ἱερὰ τῆς θεοῦ· τὸ μὲν γὰρ ἀρχαιότατον Δωρίτιδος, μετὰ δὲ τὸ Ἀκραίας, νεώτατον δὲ ἣν Κνιδίαν οἱ πολλοί, Κνίδιοι δὲ αὐτοὶ καλοῦσιν Εὔπλοιαν.
1.4.4 οὗτοι μὲν δὴ τοὺς Ἕλληνας τρόπον τὸν εἰρημένον ἔσωζον, οἱ δὲ Γαλάται Πυλῶν τε ἐντὸς ἦσαν καὶ τὰ πολίσματα ἑλεῖν ἐν οὐδενὶ τὰ λοιπὰ ποιησάμενοι Δελφοὺς καὶ τὰ χρήματα. τοῦ θεοῦ διαρπάσαι μάλιστα εἶχον σπουδήν. καί σφισιν αὐτοί τε Δελφοὶ καὶ Φωκέων ἀντετάχθησαν οἱ τὰς πόλεις περὶ τὸν Παρνασσὸν οἰκοῦντες, ἀφίκετο δὲ καὶ δύναμις Αἰτωλῶν· τὸ γὰρ Αἰτωλικὸν προεῖχεν ἀκμῇ νεότητος τὸν χρόνον τοῦτον. ὡς δὲ ἐς χεῖρας συνῄεσαν, ἐνταῦθα κεραυνοί τε ἐφέροντο ἐς τοὺς Γαλάτας καὶ ἀπορραγεῖσαι πέτραι τοῦ Παρνασσοῦ, δείματά τε ἄνδρες ἐφίσταντο ὁπλῖται τοῖς βαρβάροις· τούτων τοὺς μὲν ἐξ Ὑπερβορέων λέγουσιν ἐλθεῖν, Ὑπέροχον καὶ Ἀμάδοκον, τὸν δὲ τρίτον Πύρρον εἶναι τὸν Ἀχιλλέως· ἐναγίζουσι δὲ ἀπὸ ταύτης Δελφοὶ τῆς συμμαχίας Πύρρῳ, πρότερον ἔχοντες ἅτε ἀνδρὸς πολεμίου καὶ τὸ μνῆμα ἐν ἀτιμίᾳ.
1.14.6 ὑπὲρ δὲ τὸν Κεραμεικὸν καὶ στοὰν τὴν καλουμένην Βασίλειον ναός ἐστιν Ἡφαίστου. καὶ ὅτι μὲν ἄγαλμά οἱ παρέστηκεν Ἀθηνᾶς, οὐδὲν θαῦμα ἐποιούμην τὸν ἐπὶ Ἐριχθονίῳ ἐπιστάμενος λόγον· τὸ δὲ ἄγαλμα ὁρῶν τῆς Ἀθηνᾶς γλαυκοὺς ἔχον τοὺς ὀφθαλμοὺς Λιβύων τὸν μῦθον ὄντα εὕρισκον· τούτοις γάρ ἐστιν εἰρημένον Ποσειδῶνος καὶ λίμνης Τριτωνίδος θυγατέρα εἶναι καὶ διὰ τοῦτο γλαυκοὺς εἶναι ὥσπερ καὶ τῷ Ποσειδῶνι τοὺς ὀφθαλμούς. 1.14.7 πλησίον δὲ ἱερόν ἐστιν Ἀφροδίτης Οὐρανίας. πρώτοις δὲ ἀνθρώπων Ἀσσυρίοις κατέστη σέβεσθαι τὴν Οὐρανίαν, μετὰ δὲ Ἀσσυρίους Κυπρίων Παφίοις καὶ Φοινίκων τοῖς Ἀσκάλωνα ἔχουσιν ἐν τῇ Παλαιστίνῃ, παρὰ δὲ Φοινίκων Κυθήριοι μαθόντες σέβουσιν· Ἀθηναίοις δὲ κατεστήσατο Αἰγεύς, αὑτῷ τε οὐκ εἶναι παῖδας νομίζων—οὐ γάρ πω τότε ἦσαν— καὶ ταῖς ἀδελφαῖς γενέσθαι τὴν συμφορὰν ἐκ μηνίματος τῆς Οὐρανίας. τὸ δὲ ἐφʼ ἡμῶν ἔτι ἄγαλμα λίθου Παρίου καὶ ἔργον Φειδίου · δῆμος δέ ἐστιν Ἀθηναίοις Ἀθμονέων, οἳ Πορφυρίωνα ἔτι πρότερον Ἀκταίου βασιλεύσαντα τῆς Οὐρανίας φασὶ τὸ παρὰ σφίσιν ἱερὸν ἱδρύσασθαι. λέγουσι δὲ ἀνὰ τοὺς δήμους καὶ ἄλλα οὐδὲν ὁμοίως καὶ οἱ τὴν πόλιν ἔχοντες.
1.19.2 —ἐς δὲ τὸ χωρίον, ὃ Κήπους ὀνομάζουσι, καὶ τῆς Ἀφροδίτης τὸν ναὸν οὐδεὶς λεγόμενός σφισίν ἐστι λόγος· οὐ μὴν οὐδὲ ἐς τὴν Ἀφροδίτην, ἣ τοῦ ναοῦ πλησίον ἕστηκε. ταύτης γὰρ σχῆμα μὲν τετράγωνον κατὰ ταὐτὰ καὶ τοῖς Ἑρμαῖς, τὸ δὲ ἐπίγραμμα σημαίνει τὴν Οὐρανίαν Ἀφροδίτην τῶν καλουμένων Μοιρῶν εἶναι πρεσβυτάτην. τὸ δὲ ἄγαλμα τῆς Ἀφροδίτης τῆς ἐν τοῖς Κήποις ἔργον ἐστὶν Ἀλκαμένους καὶ τῶν Ἀθήνῃσιν ἐν ὀλίγοις θέας ἄξιον.
1.22.3 Ἀφροδίτην δὲ τὴν Πάνδημον, ἐπεί τε Ἀθηναίους Θησεὺς ἐς μίαν ἤγαγεν ἀπὸ τῶν δήμων πόλιν, αὐτήν τε σέβεσθαι καὶ Πειθὼ κατέστησε· τὰ μὲν δὴ παλαιὰ ἀγάλματα οὐκ ἦν ἐπʼ ἐμοῦ, τὰ δὲ ἐπʼ ἐμοῦ τεχνιτῶν ἦν οὐ τῶν ἀφανεστάτων. ἔστι δὲ καὶ Γῆς Κουροτρόφου καὶ Δήμητρος ἱερὸν Χλόης· τὰ δὲ ἐς τὰς ἐπωνυμίας ἔστιν αὐτῶν διδαχθῆναι τοῖς ἱερεῦσιν ἐλθόντα ἐς λόγους.
2.5.1 ἀνελθοῦσι δὲ ἐς τὸν Ἀκροκόρινθον ναός ἐστιν Ἀφροδίτης· ἀγάλματα δὲ αὐτή τε ὡπλισμένη καὶ Ἥλιος καὶ Ἔρως ἔχων τόξον. τὴν δὲ πηγήν, ἥ ἐστιν ὄπισθεν τοῦ ναοῦ, δῶρον μὲν Ἀσωποῦ λέγουσιν εἶναι, δοθῆναι δὲ Σισύφῳ· τοῦτον γὰρ εἰδότα, ὡς εἴη Ζεὺς ἡρπακὼς Αἴγιναν θυγατέρα Ἀσωποῦ, μὴ πρότερον φάναι ζητοῦντι μηνύσειν πρὶν ἤ οἱ καὶ ἐν Ἀκροκορίνθῳ γένοιτο ὕδωρ· δόντος δὲ Ἀσωποῦ μηνύει τε οὕτως καὶ ἀντὶ τοῦ μηνύματος δίκην—ὅτῳ πιστὰ—ἐν Ἅιδου δίδωσιν. ἤκουσα δὲ ἤδη τὴν Πειρήνην φαμένων εἶναι ταύτην καὶ τὸ ὕδωρ αὐτόθεν ὑπορρεῖν τὸ ἐν τῇ πόλει.
2.22.1 τῆς δὲ Ἥρας ὁ ναὸς τῆς Ἀνθείας ἐστὶ τοῦ ἱεροῦ τῆς Λητοῦς ἐν δεξιᾷ καὶ πρὸ αὐτοῦ γυναικῶν τάφος. ἀπέθανον δὲ αἱ γυναῖκες ἐν μάχῃ πρὸς Ἀργείους τε καὶ Περσέα, ἀπὸ νήσων τῶν ἐν Αἰγαίῳ Διονύσῳ συνεστρατευμέναι· καὶ διὰ τοῦτο Ἁλίας αὐτὰς ἐπονομάζουσιν. ἀντικρὺ δὲ τοῦ μνήματος τῶν γυναικῶν Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα, καὶ οὐ πόρρω τοῦ ἱεροῦ τάφος Πελασγοῦ.
2.31.5 εἰσὶ δὲ οὐ μακρὰν τῆς Λυκείας Ἀρτέμιδος βωμοὶ διεστηκότες οὐ πολὺ ἀπʼ ἀλλήλων· ὁ μὲν πρῶτός ἐστιν αὐτῶν Διονύσου κατὰ δή τι μάντευμα ἐπίκλησιν Σαώτου, δεύτερος δὲ Θεμίδων ὀνομαζόμενος· Πιτθεὺς τοῦτον ἀνέθηκεν, ὡς λέγουσιν. Ἡλίου δὲ Ἐλευθερίου καὶ σφόδρα εἰκότι λόγῳ δοκοῦσί μοι ποιῆσαι βωμόν, ἐκφυγόντες δουλείαν ἀπὸ Ξέρξου τε καὶ Περσῶν.
2.34.11 τοσαῦτα μὲν Ἑρμιονεῦσίν ἐστιν ἐνταῦθα· ἡ δὲ ἐφʼ ἡμῶν πόλις ἀπέχει μὲν τῆς ἄκρας, ἐφʼ ᾗ τοῦ Ποσειδῶνος τὸ ἱερόν, τέσσαρας μάλιστα σταδίους, κειμένη δὲ ἐν ὁμαλῷ τὰ πρῶτα ἠρέμα ἐς πρόσαντες ἄνεισι, τὸ δέ ἐστιν ἤδη τοῦ Πρωνός· Πρῶνα γὰρ τὸ ὄρος τοῦτο ὀνομάζουσι. τεῖχος μὲν δὴ περὶ πᾶσαν τὴν Ἑρμιόνα ἕστηκε· τὰ δὲ ἐς συγγραφὴν καὶ ἄλλα παρείχετο καὶ ὧν αὐτὸς ποιήσασθαι μάλιστα ἠξίωσα μνήμην. Ἀφροδίτης ναός ἐστιν ἐπίκλησιν Ποντίας καὶ Λιμενίας τῆς αὐτῆς, ἄγαλμα δὲ λευκοῦ λίθου μεγέθει τε μέγα καὶ ἐπὶ τῇ τέχνῃ θέας ἄξιον.
3.13.9 ξόανον δὲ ἀρχαῖον καλοῦσιν Ἀφροδίτης Ἥρας· ἐπὶ δὲ θυγατρὶ γαμουμένῃ νενομίκασι τὰς μητέρας τῇ θεῷ θύειν. τοῦ λόφου δὲ κατὰ τὴν ἐς δεξιὰν ὁδὸν Ἑτοιμοκλέους ἐστὶν εἰκών· τῷ δὲ Ἑτοιμοκλεῖ καὶ αὐτῷ καὶ Ἱπποσθένει τῷ πατρὶ πάλης εἰσὶν Ὀλυμπικαὶ νῖκαι, καὶ συναμφοτέροις μὲν μία τε καὶ δέκα, τῷ δὲ Ἱπποσθένει μιᾷ νίκῃ τὸν υἱὸν παρελθεῖν ὑπῆρξεν.
3.23.1 Κύθηρα δὲ κεῖται μὲν ἀπαντικρὺ Βοιῶν, ἐς δὲ Πλατανιστοῦντα—ἐλάχιστον γὰρ τῆς ἠπείρου ταύτῃ διέστηκεν ἡ νῆσος—ἐς ταύτην τὴν ἄκραν τὸν Πλατανιστοῦντα ἀπὸ ἄκρας τῆς ἠπείρου, καλουμένης δὲ Ὄνου γνάθου, σταδίων πλοῦς τεσσαράκοντά ἐστιν. ἐν Κυθήροις δὲ ἐπὶ θαλάσσης Σκάνδειά ἐστιν ἐπίνειον, Κύθηρα δὲ ἡ πόλις ἀναβάντι ἀπὸ Σκανδείας στάδια ὡς δέκα. τὸ δὲ ἱερὸν τῆς Οὐρανίας ἁγιώτατον καὶ ἱερῶν ὁπόσα Ἀφροδίτης παρʼ Ἕλλησίν ἐστιν ἀρχαιότατον· αὐτὴ δὲ ἡ θεὸς ξόανον ὡπλισμένον.
5.11.8 ἐπὶ δὲ τοῦ βάθρου τοῦ τὸν θρόνον τε ἀνέχοντος καὶ ὅσος ἄλλος κόσμος περὶ τὸν Δία, ἐπὶ τούτου τοῦ βάθρου χρυσᾶ ποιήματα, ἀναβεβηκὼς ἐπὶ ἅρμα Ἤλιος καὶ Ζεύς τέ ἐστι καὶ Ἥρα, ἔτι δὲ Ἥφαιστος, παρὰ δὲ αὐτὸν Χάρις· ταύτης δὲ Ἑρμῆς ἔχεται, τοῦ Ἑρμοῦ δὲ Ἑστία· μετὰ δὲ τὴν Ἑστίαν Ἔρως ἐστὶν ἐκ θαλάσσης Ἀφροδίτην ἀνιοῦσαν ὑποδεχόμενος, τὴν δὲ Ἀφροδίτην στεφανοῖ Πειθώ· ἐπείργασται δὲ καὶ Ἀπόλλων σὺν Ἀρτέμιδι Ἀθηνᾶ τε καὶ Ἡρακλῆς, καὶ ἤδη τοῦ βάθρου πρὸς τῷ πέρατι Ἀμφιτρίτη καὶ Ποσειδῶν Σελήνη τε ἵππον ἐμοὶ δοκεῖν ἐλαύνουσα. τοῖς δέ ἐστιν εἰρημένα ἐφʼ ἡμιόνου τὴν θεὸν ὀχεῖσθαι καὶ οὐχ ἵππου, καὶ λόγον γέ τινα ἐπὶ τῷ ἡμιόνῳ λέγουσιν εὐήθη.
5.13.7 Πέλοπος δὲ καὶ Ταντάλου τῆς παρʼ ἡμῖν ἐνοικήσεως σημεῖα ἔτι καὶ ἐς τόδε λείπεται, Ταντάλου μὲν λίμνη τε ἀπʼ αὐτοῦ καλουμένη καὶ οὐκ ἀφανὴς τάφος, Πέλοπος δὲ ἐν Σιπύλῳ μὲν θρόνος ἐν κορυφῇ τοῦ ὄρους ἐστὶν ὑπὲρ τῆς Πλαστήνης μητρὸς τὸ ἱερόν, διαβάντι δὲ Ἕρμον ποταμὸν Ἀφροδίτης ἄγαλμα ἐν Τήμνῳ πεποιημένον ἐκ μυρσίνης τεθηλυίας· ἀναθεῖναι δὲ Πέλοπα αὐτὸ παρειλήφαμεν μνήμῃ, προϊλασκόμενόν τε τὴν θεὸν καὶ γενέσθαι οἱ τὸν γάμον τῆς Ἱπποδαμείας αἰτούμενον.
5.14.10 ἐπὶ δὲ τῷ Γαίῳ καλουμένῳ, βωμός ἐστιν ἐπʼ αὐτῷ Γῆς, τέφρας καὶ οὗτος· τὰ δὲ ἔτι ἀρχαιότερα καὶ μαντεῖον τῆς Γῆς αὐτόθι εἶναι λέγουσιν. ἐπὶ δὲ τοῦ ὀνομαζομένου Στομίου Θέμιδι ὁ βωμὸς πεποίηται. τοῦ δὲ Καταιβάτου Διὸς προβέβληται μὲν πανταχόθεν πρὸ τοῦ βωμοῦ φράγμα, ἔστι δὲ πρὸς τῷ βωμῷ τῷ ἀπὸ τῆς τέφρας τῷ μεγάλῳ. μεμνήσθω δέ τις οὐ κατὰ στοῖχον τῆς ἱδρύσεως ἀριθμουμένους τοὺς βωμούς, τῇ δὲ τάξει τῇ Ἠλείων ἐς τὰς θυσίας συμπερινοστοῦντα ἡμῖν τὸν λόγον. πρὸς δὲ τῷ τεμένει τοῦ Πέλοπος Διονύσου μὲν καὶ Χαρίτων ἐν κοινῷ, μεταξὺ δὲ αὐτῶν Μουσῶν καὶ ἐφεξῆς τούτων Νυμφῶν ἐστι βωμός.
5.27.5 καὶ ἄλλο ἐν Λυδίᾳ θεασάμενος οἶδα διάφορον μὲν θαῦμα ἢ κατὰ τὸν ἵππον τὸν Φόρμιδος, μάγων μέντοι σοφίας οὐδὲ αὐτὸ ἀπηλλαγμένον. ἔστι γὰρ Λυδοῖς ἐπίκλησιν Περσικοῖς ἱερὰ ἔν τε Ἱεροκαισαρείᾳ καλουμένῃ πόλει καὶ ἐν Ὑπαίποις, ἐν ἑκατέρῳ δὲ τῶν ἱερῶν οἴκημά τε καὶ ἐν τῷ οἰκήματί ἐστιν ἐπὶ βωμοῦ τέφρα· χρόα δὲ οὐ κατὰ τέφραν ἐστὶν αὐτῇ τὴν ἄλλην.
6.20.1 τὸ δὲ ὄρος τὸ Κρόνιον κατὰ τὰ ἤδη λελεγμένα μοι παρὰ τὴν κρηπῖδα καὶ τοὺς ἐπʼ αὐτῇ παρήκει θησαυρούς. ἐπὶ δὲ τοῦ ὄρους τῇ κορυφῇ θύουσιν οἱ Βασίλαι καλούμενοι τῷ Κρόνῳ κατὰ ἰσημερίαν τὴν ἐν τῷ ἦρι, Ἐλαφίῳ μηνὶ παρὰ Ἠλείοις.
6.20.3 ἐν μὲν δὴ τῷ ἔμπροσθεν τοῦ ναοῦ—διπλοῦς γὰρ δὴ πεποίηται—τῆς τε Εἰλειθυίας βωμὸς καὶ ἔσοδος ἐς αὐτό ἐστιν ἀνθρώποις· ἐν δὲ τῷ ἐντὸς ὁ Σωσίπολις ἔχει τιμάς, καὶ ἐς αὐτὸ ἔσοδος οὐκ ἔστι πλὴν τῇ θεραπευούσῃ τὸν θεὸν ἐπὶ τὴν κεφαλὴν καὶ τὸ πρόσωπον ἐφειλκυσμένῃ ὕφος λευκόν· παρθένοι δὲ ἐν τῷ τῆς Εἰλειθυίας ὑπομένουσαι καὶ γυναῖκες ὕμνον ᾄδουσι, καθαγίζους α ι δὲ καὶ θυμιάματα παντοῖα αὐτῷ ἐπισπένδειν οὐ νομίζουσιν οἶνον. καὶ ὅρκος παρὰ τῷ Σωσιπόλιδι ἐπὶ μεγίστοις καθέστηκεν.
6.25.1 ἔστι δὲ τῆς στοᾶς ὀπίσω τῆς ἀπὸ τῶν λαφύρων τῶν ἐκ Κορκύρας Ἀφροδίτης ναός, τὸ δὲ ἐν ὑπαίθρῳ τέμενος οὐ πολὺ ἀφεστηκὸς ἀπὸ τοῦ ναοῦ. καὶ τὴν μὲν ἐν τῷ ναῷ καλοῦσιν Οὐρανίαν, ἐλέφαντος δέ ἐστι καὶ χρυσοῦ, τέχνη Φειδίου, τῷ δὲ ἑτέρῳ ποδὶ ἐπὶ χελώνης βέβηκε· τῆς δὲ περιέχεται μὲν τὸ τέμενος θριγκῷ, κρηπὶς δὲ ἐντὸς τοῦ τεμένους πεποίηται καὶ ἐπὶ τῇ κρηπῖδι ἄγαλμα Ἀφροδίτης χαλκοῦν ἐπὶ τράγῳ κάθηται χαλκῷ· Σκόπα τοῦτο ἔργον, Ἀφροδίτην δὲ Πάνδημον ὀνομάζουσι. τὰ δὲ ἐπὶ τῇ χελώνῃ τε καὶ ἐς τὸν τράγον παρίημι τοῖς θέλουσιν εἰκάζειν.
7.2.8 Λέλεγες δὲ τοῦ Καρικοῦ μοῖρα καὶ Λυδῶν τὸ πολὺ οἱ νεμόμενοι τὴν χώραν ἦσαν· ᾤκουν δὲ καὶ περὶ τὸ ἱερὸν ἄλλοι τε ἱκεσίας ἕνεκα καὶ γυναῖκες τοῦ Ἀμαζόνων γένους. Ἄνδροκλος δὲ ὁ Κόδρου—οὗτος γὰρ δὴ ἀπεδέδεικτο Ἰώνων τῶν ἐς Ἔφεσον πλευσάντων βασιλεύς—Λέλεγας μὲν καὶ Λυδοὺς τὴν ἄνω πόλιν ἔχοντας ἐξέβαλεν ἐκ τῆς χώρας· τοῖς δὲ περὶ τὸ ἱερὸν οἰκοῦσι δεῖμα ἦν οὐδέν, ἀλλὰ Ἴωσιν ὅρκους δόντες καὶ ἀνὰ μέρος παρʼ αὐτῶν λαβόντες ἐκτὸς ἦσαν πολέμου. ἀφείλετο δὲ καὶ Σάμον Ἄνδροκλος Σαμίους, καὶ ἔσχον Ἐφέσιοι χρόνον τινὰ Σάμον καὶ τὰς προσεχεῖς νήσους·
7.4.4 τὸ δὲ ἱερὸν τὸ ἐν Σάμῳ τῆς Ἥρας εἰσὶν οἳ ἱδρύσασθαί φασι τοὺς ἐν τῇ Ἀργοῖ πλέοντας, ἐπάγεσθαι δὲ αὐτοὺς τὸ ἄγαλμα ἐξ Ἄργους· Σάμιοι δὲ αὐτοὶ τεχθῆναι νομίζουσιν ἐν τῇ νήσῳ τὴν θεὸν παρὰ τῷ Ἰμβράσῳ ποταμῷ καὶ ὑπὸ τῇ λύγῳ τῇ ἐν τῷ Ἡραίῳ κατʼ ἐμὲ ἔτι πεφυκυίᾳ. εἶναι δʼ οὖν τὸ ἱερὸν τοῦτο ἐν τοῖς μάλιστα ἀρχαῖον ὃ οὐχ ἥκιστα ἄν τις καὶ ἐπὶ τῷ ἀγάλματι τεκμαίροιτο· ἔστι γὰρ δὴ ἀνδρὸς ἔργον Αἰγινήτου Σμίλιδος τοῦ Εὐκλείδου. οὗτος ὁ Σμῖλίς ἐστιν ἡλικίαν κατὰ Δαίδαλον, δόξης δὲ οὐκ ἐς τὸ ἴσον ἀφίκετο·
8.42.4 πεποιῆσθαι δὲ οὕτω σφίσι τὸ ἄγαλμα· καθέζεσθαι μὲν ἐπὶ πέτρᾳ, γυναικὶ δὲ ἐοικέναι τἄλλα πλὴν κεφαλήν· κεφαλὴν δὲ καὶ κόμην εἶχεν ἵππου, καὶ δρακόντων τε καὶ ἄλλων θηρίων εἰκόνες προσεπεφύκεσαν τῇ κεφαλῇ· χιτῶνα δὲ ἐνεδέδυτο καὶ ἐς ἄκρους τοὺς πόδας· δελφὶς δὲ ἐπὶ τῆς χειρὸς ἦν αὐτῇ, περιστερὰ δὲ ἡ ὄρνις ἐπὶ τῇ ἑτέρᾳ. ἐφʼ ὅτῳ μὲν δὴ τὸ ξόανον ἐποιήσαντο οὕτως, ἀνδρὶ οὐκ ἀσυνέτῳ γνώμην ἀγαθῷ δὲ καὶ τὰ ἐς μνήμην δῆλά ἐστι· Μέλαιναν δὲ ἐπονομάσαι φασὶν αὐτήν, ὅτι καὶ ἡ θεὸς μέλαιναν τὴν ἐσθῆτα εἶχε. 8.42.5 τοῦτο μὲν δὴ τὸ ξόανον οὔτε ὅτου ποίημα ἦν οὔτε ἡ φλὸξ τρόπον ὅντινα ἐπέλαβεν αὐτό, μνημονεύουσιν· ἀφανισθέντος δὲ τοῦ ἀρχαίου Φιγαλεῖς οὔτε ἄγαλμα ἄλλο ἀπεδίδοσαν τῇ θεῷ καὶ ὁπόσα ἐς ἑορτὰς καὶ θυσίας τὰ πολλὰ δὴ παρῶπτό σφισιν, ἐς ὃ ἡ ἀκαρπία ἐπιλαμβάνει τὴν γῆν· καὶ ἱκετεύσασιν αὐτοῖς χρᾷ τάδε ἡ Πυθία· 8.42.6 Ἀρκάδες Ἀζᾶνες βαλανηφάγοι, οἳ Φιγάλειαν νάσσασθʼ, ἱππολεχοῦς Δῃοῦς κρυπτήριον ἄντρον, ἥκετε πευσόμενοι λιμοῦ λύσιν ἀλγινόεντος, μοῦνοι δὶς νομάδες, μοῦνοι πάλιν ἀγριοδαῖται. Δῃὼ μέν σε ἔπαυσε νομῆς, Δῃὼ δὲ νομῆας ἐκ δησισταχύων καὶ ἀναστοφάγων πάλι θῆκε, νοσφισθεῖσα γέρα προτέρων τιμάς τε παλαιάς. καί σʼ ἀλληλοφάγον θήσει τάχα καὶ τεκνοδαίτην, εἰ μὴ πανδήμοις λοιβαῖς χόλον ἱλάσσεσθε σήραγγός τε μυχὸν θείαις κοσμήσετε τιμαῖς. 8.42.7 ὡς δὲ οἱ Φιγαλεῖς ἀνακομισθὲν τὸ μάντευμα ἤκουσαν, τά τε ἄλλα ἐς πλέον τιμῆς ἢ τὰ πρότερα τὴν Δήμητρα ἦγον καὶ Ὀνάταν τὸν Μίκωνος Αἰγινήτην πείθουσιν ἐφʼ ὅσῳ δὴ μισθῷ ποιῆσαί σφισιν ἄγαλμα Δήμητρος· τοῦ δὲ Ὀνάτα τούτου Περγαμηνοῖς ἐστιν Ἀπόλλων χαλκοῦς, θαῦμα ἐν τοῖς μάλιστα μεγέθους τε ἕνεκα καὶ ἐπὶ τῇ τέχνῃ. τότε δὴ ὁ ἀνὴρ οὗτος ἀνευρὼν γραφὴν ἢ μίμημα τοῦ ἀρχαίου ξοάνου—τὰ πλείω δέ, ὡς λέγεται, καὶ κατὰ ὀνειράτων ὄψιν—ἐποίησε χαλκοῦν Φιγαλεῦσιν ἄγαλμα, γενεαῖς μάλιστα δυσὶν ὕστερον τῆς ἐπὶ τὴν Ἑλλάδα ἐπιστρατείας τοῦ Μήδου.
8.48.6 πεποίηται δὲ καὶ Διὸς Τελείου βωμὸς καὶ ἄγαλμα τετράγωνον· περισσῶς γὰρ δή τι τῷ σχήματι τούτῳ φαίνονταί μοι χαίρειν οἱ Ἀρκάδες. καὶ μνήματά ἐστιν ἐνταῦθα Τεγεάτου τοῦ Λυκάονος καὶ Μαιρᾶς γυναικὸς τοῦ Τεγεάτου· θυγατέρα Ἄτλαντός φασιν εἶναι τὴν Μαιράν, ἧς δὴ καὶ Ὅμηρος ἐποιήσατο μνήμην ἐν Ὀδυσσέως λόγοις πρὸς Ἀλκίνουν περί τε ὁδοῦ τῆς ἐς Ἅιδην καὶ ὁπόσων ἐθεάσατο ἐκεῖ τὰς ψυχάς.
9.19.5 πρὸς θάλασσαν δὲ τῆς Μυκαλησσοῦ Δήμητρος Μυκαλησσίας ἐστὶν ἱερόν· κλείεσθαι δὲ αὐτὸ ἐπὶ νυκτὶ ἑκάστῃ καὶ αὖθις ἀνοίγεσθαί φασιν ὑπὸ Ἡρακλέους, τὸν δὲ Ἡρακλέα εἶναι τῶν Ἰδαίων καλουμένων Δακτύλων. δείκνυται δὲ αὐτόθι καὶ θαῦμα τοιόνδε· πρὸ τοῦ ἀγάλματος τῶν ποδῶν τιθέασιν ὅσα ἐν ὀπώρᾳ πέφυκε γίνεσθαι, ταῦτα δὲ διὰ παντὸς μένει τεθηλότα τοῦ ἔτους.
9.27.3 Σαπφὼ δὲ ἡ Λεσβία πολλά τε καὶ οὐχ ὁμολογοῦντα ἀλλήλοις ἐς Ἔρωτα ᾖσε. Θεσπιεῦσι δὲ ὕστερον χαλκοῦν εἰργάσατο Ἔρωτα Λύσιππος, καὶ ἔτι πρότερον τούτου Πραξιτέλης λίθου τοῦ Πεντελῆσι. καὶ ὅσα μὲν εἶχεν ἐς Φρύνην καὶ τὸ ἐπὶ Πραξιτέλει τῆς γυναικὸς σόφισμα, ἑτέρωθι ἤδη μοι δεδήλωται· πρῶτον δὲ τὸ ἄγαλμα κινῆσαι τοῦ Ἔρωτος λέγουσι Γάιον δυναστεύσαντα ἐν Ῥώμῃ, Κλαυδίου δὲ ὀπίσω Θεσπιεῦσιν ἀποπέμψαντος Νέρωνα αὖθις δεύτερα ἀνάσπαστον ποιῆσαι.' ' None | sup>
1.1.3 The most noteworthy sight in the Peiraeus is a precinct of Athena and Zeus. Both their images are of bronze; Zeus holds a staff and a Victory, Athena a spear. Here is a portrait of Leosthenes and of his sons, painted by Arcesilaus. This Leosthenes at the head of the Athenians and the united Greeks defeated the Macedonians in Boeotia and again outside Thermopylae forced them into Lamia over against Oeta, and shut them up there. 323 B.C. The portrait is in the long portico, where stands a market-place for those living near the sea—those farther away from the harbor have another—but behind the portico near the sea stand a Zeus and a Demos, the work of Leochares. And by the sea Conon fl. c. 350 B.C. built a sanctuary of Aphrodite, after he had crushed the Lacedaemonian warships off Cnidus in the Carian peninsula. 394 B.C. For the Cnidians hold Aphrodite in very great honor, and they have sanctuaries of the goddess; the oldest is to her as Doritis ( Bountiful ), the next in age as Acraea ( of the Height ), while the newest is to the Aphrodite called Cnidian by men generally, but Euploia ( Fair Voyage ) by the Cnidians themselves.
1.4.4 So they tried to save Greece in the way described, but the Gauls, now south of the Gates, cared not at all to capture the other towns, but were very eager to sack Delphi and the treasures of the god. They were opposed by the Delphians themselves and the Phocians of the cities around Parnassus ; a force of Aetolians also joined the defenders, for the Aetolians at this time were pre-eminent for their vigorous activity. When the forces engaged, not only were thunderbolts and rocks broken off from Parnassus hurled against the Gauls, but terrible shapes as armed warriors haunted the foreigners. They say that two of them, Hyperochus and Amadocus, came from the Hyperboreans, and that the third was Pyrrhus son of Achilles. Because of this help in battle the Delphians sacrifice to Pyrrhus as to a hero, although formerly they held even his tomb in dishonor, as being that of an enemy.' "
1.14.6 Above the Cerameicus and the portico called the King's Portico is a temple of Hephaestus. I was not surprised that by it stands a statue of Athena, be cause I knew the story about Erichthonius. But when I saw that the statue of Athena had blue eyes I found out that the legend about them is Libyan. For the Libyans have a saying that the Goddess is the daughter of Poseidon and Lake Tritonis, and for this reason has blue eyes like Poseidon." '1.14.7 Hard by is a sanctuary of the Heavenly Aphrodite; the first men to establish her cult were the Assyrians, after the Assyrians the Paphians of Cyprus and the Phoenicians who live at Ascalon in Palestine ; the Phoenicians taught her worship to the people of Cythera . Among the Athenians the cult was established by Aegeus, who thought that he was childless (he had, in fact, no children at the time) and that his sisters had suffered their misfortune because of the wrath of Heavenly Aphrodite. The statue still extant is of Parian marble and is the work of Pheidias. One of the Athenian parishes is that of the Athmoneis, who say that Porphyrion, an earlier king than Actaeus, founded their sanctuary of the Heavenly One. But the traditions current among the Parishes often differ altogether from those of the city.
1.19.2 Concerning the district called The Gardens, and the temple of Aphrodite, there is no story that is told by them, nor yet about the Aphrodite which stands near the temple. Now the shape of it is square, like that of the Hermae, and the inscription declares that the Heavenly Aphrodite is the oldest of those called Fates. But the statue of Aphrodite in the Gardens is the work of Alcamenes, and one of the most note worthy things in Athens .
1.22.3 When Theseus had united into one state the many Athenian parishes, he established the cults of Aphrodite Pandemos (Common) and of Persuasion. The old statues no longer existed in my time, but those I saw were the work of no inferior artists. There is also a sanctuary of Earth, Nurse of Youth, and of Demeter Chloe (Green). You can learn all about their names by conversing with the priests.
2.5.1 On the summit of the Acrocorinthus is a temple of Aphrodite. The images are Aphrodite armed, Helius, and Eros with a bow. The spring, which is behind the temple, they say was the gift of Asopus to Sisyphus. The latter knew, so runs the legend, that Zeus had ravished Aegina, the daughter of Asopus, but refused to give information to the seeker before he had a spring given him on the Acrocorinthus. When Asopus granted this request Sisyphus turned informer, and on this account he receives—if anyone believes the story—punishment in Hades. I have heard people say that this spring and Peirene are the same, the water in the city flowing hence under-ground.
2.22.1 The temple of Hera Anthea (Flowery) is on the right of the sanctuary of Leto, and before it is a grave of women. They were killed in a battle against the Argives under Perseus, having come from the Aegean Islands to help Dionysus in war; for which reason they are surnamed Haliae (Women of the Sea). Facing the tomb of the women is a sanctuary of Demeter, surnamed Pelasgian from Pelasgus, son of Triopas, its founder, and not far from the sanctuary is the grave of Pelasgus.
2.31.5 Not far from Artemis Lycea are altars close to one another. The first of them is to Dionysus, surnamed, in accordance with an oracle, Saotes (Saviour); the second is named the altar of the Themides (Laws), and was dedicated, they say, by Pittheus. They had every reason, it seems to me, for making an altar to Helius Eleutherius (Sun, God of Freedom), seeing that they escaped being enslaved by Xerxes and the Persians.
2.34.11 Such are the possessions of the Hermionians in these parts. The modern city is just about four stades distant from the headland, upon which is the sanctuary of Poseidon, and it lies on a site which is level at first, gently rising up a slope, which presently merges into Pron, for so they name this mountain. A wall stands all round Hermione, a city which I found afforded much to write about, and among the things which I thought I myself must certainly mention are a temple of Aphrodite, surnamed both Pontia (of the Deep Sea) and Limenia (of the Harbor), and a white-marble image of huge size, and worth seeing for its artistic excellence.
3.13.9 An old wooden image they call that of Aphrodite Hera. A mother is wont to sacrifice to the goddess when a daughter is married. On the road to the right of the hill is a statue of Hetoemocles. Both Hetoemocles himself and his father Hipposthenes won Olympic victories for wrestling the two together won eleven, but Hipposthenes succeeded in beating his son by one victory.
3.23.1 Cythera lies opposite Boeae ; to the promontory of Platanistus, the point where the island lies nearest to the mainland, it is a voyage of forty stades from a promontory on the mainland called Onugnathus. In Cythera is a port Scandeia on the coast, but the town Cythera is about ten stades inland from Scandeia. The sanctuary of Aphrodite Urania (the Heavenly) is most holy, and it is the most ancient of all the sanctuaries of Aphrodite among the Greeks. The goddess herself is represented by an armed image of wood.
5.11.8 On the pedestal supporting the throne and Zeus with all his adornments are works in gold: the Sun mounted on a chariot, Zeus and Hera, Hephaestus, and by his side Grace. Close to her comes Hermes, and close to Hermes Hestia. After Hestia is Eros receiving Aphrodite as she rises from the sea, and Aphrodite is being crowned by Persuasion. There are also reliefs of Apollo with Artemis, of Athena and of Heracles; and near the end of the pedestal Amphitrite and Poseidon, while the Moon is driving what I think is a horse. Some have said that the steed of the goddess is a mule not a horse, and they tell a silly story about the mule.
5.13.7 That Pelops and Tantalus once dwelt in my country there have remained signs right down to the present day. There is a lake called after Tantalus and a famous grave, and on a peak of Mount Sipylus there is a throne of Pelops beyond the sanctuary of Plastene the Mother. If you cross the river Hermus you see an image of Aphrodite in Temnus made of a living myrtle-tree. It is a tradition among us that it was dedicated by Pelops when he was propitiating the goddess and asking for Hippodameia to be his bride.
5.14.10 On what is called the Gaeum (sanctuary of Earth) is an altar of Earth; it too is of ashes. In more ancient days they say that there was an oracle also of Earth in this place. On what is called the Stomium (Mouth) the altar to Themis has been built. All round the altar of Zeus Descender runs a fence; this altar is near the great altar made of the ashes. The reader must remember that the altars have not been enumerated in the order in which they stand, but the order followed by my narrative is that followed by the Eleans in their sacrifices. By the sacred enclosure of Pelops is an altar of Dionysus and the Graces in common; between them is an altar of the Muses, and next to these an altar of the Nymphs.
5.27.5 There is another marvel I know of, having seen it in Lydia ; it is different from the horse of Phormis, but like it not innocent of the magic art. The Lydians surnamed Persian have sanctuaries in the city named Hierocaesareia and at Hypaepa. In each sanctuary is a chamber, and in the chamber are ashes upon an altar. But the color of these ashes is not the usual color of ashes.
6.20.1 Mount Cronius, as I have already said, extends parallel to the terrace with the treasuries on it. On the summit of the mountain the Basilae, as they are called, sacrifice to Cronus at the spring equinox, in the month called Elaphius among the Eleans.
6.20.3 In the front part of the temple, for it is built in two parts, is an altar of Eileithyia and an entrance for the public; in the inner Part Sosipolis is worshipped, and no one may enter it except the woman who tends the god, and she must wrap her head and face in a white veil. Maidens and matrons wait in the sanctuary of Eileithyia chanting a hymn; they burn all manner of incense to the god, but it is not the custom to pour libations of wine. An oath is taken by Sosipolis on the most important occasions.
6.25.1 Behind the portico built from the spoils of Corcyra is a temple of Aphrodite, the precinct being in the open, not far from the temple. The goddess in the temple they call Heavenly; she is of ivory and gold, the work of Pheidias, and she stands with one foot upon a tortoise. The precinct of the other Aphrodite is surrounded by a wall, and within the precinct has been made a basement, upon which sits a bronze image of Aphrodite upon a bronze he-goat. It is a work of Scopas, and the Aphrodite is named Common. The meaning of the tortoise and of the he-goat I leave to those who care to guess.
7.2.8 The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons. But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands.
7.4.4 Some say that the sanctuary of Hera in Samos was established by those who sailed in the Argo, and that these brought the image from Argos . But the Samians themselves hold that the goddess was born in the island by the side of the river Imbrasus under the withy that even in my time grew in the Heraeum. That this sanctuary is very old might be inferred especially by considering the image; for it is the work of an Aeginetan, Smilis, the son of Eucleides. This Smilis was a contemporary of Daedalus, though of less repute.
8.42.4 The image, they say, was made after this fashion. It was seated on a rock, like to a woman in all respects save the head. She had the head and hair of a horse, and there grew out of her head images of serpents and other beasts. Her tunic reached right to her feet; on one of her hands was a dolphin, on the other a dove. Now why they had the image made after this fashion is plain to any intelligent man who is learned in traditions. They say that they named her Black because the goddess had black apparel. 8.42.5 They cannot relate either who made this wooden image or how it caught fire. But the old image was destroyed, and the Phigalians gave the goddess no fresh image, while they neglected for the most part her festivals and sacrifices, until the barrenness fell on the land. Then they went as suppliants to the Pythian priestess and received this response:— 8.42.6 Azanian Arcadians, acorn-eaters, who dwell In Phigaleia, the cave that hid Deo, who bare a horse, You have come to learn a cure for grievous famine, Who alone have twice been nomads, alone have twice lived on wild fruits. It was Deo who made you cease from pasturing, Deo who made you pasture again After being binders of corn and eaters With the reading ἀναστοφάγους “made you pasture again, and to be non-eaters of cakes, after being binders of corn.” of cakes, Because she was deprived of privileges and ancient honors given by men of former times. And soon will she make you eat each other and feed on your children, Unless you appease her anger with libations offered by all your people, And adorn with divine honors the nook of the cave. 8.42.7 When the Phigalians heard the oracle that was brought back, they held Demeter in greater honor than before, and particularly they persuaded Onatas of Aegina, son of Micon, to make them an image of Demeter at a price. The Pergamenes have a bronze Apollo made by this Onatas, a most wonderful marvel both for its size and workmanship. This man then, about two generations after the Persian invasion of Greece, made the Phigalians an image of bronze, guided partly by a picture or copy of the ancient wooden image which he discovered, but mostly (so goes the story) by a vision that he saw in dreams. As to the date, I have the following evidence to produce.
8.48.6 There is also an altar of Zeus Teleius (Full-grown), with a square image, a shape of which the Arcadians seem to me to be exceedingly fond. There are also here tombs of Tegeates, the son of Lycaon, and of Maera, the wife of Tegeates. They say that Maera was a daughter of Atlas, and Homer makes mention of her in the passage Hom. Od. 11.326 where Odysseus tells to Alcinous his journey to Hades, and of those whose ghosts he beheld there.
9.19.5 On the way to the coast of Mycalessus is a sanctuary of Mycalessian Demeter. They say that each night it is shut up and opened again by Heracles, and that Heracles is one of what are called the Idaean Dactyls. Here is shown the following marvel. Before the feet of the image they place all the fruits of autumn, and these remain fresh throughout all the year.
9.27.3 Sappho of Lesbos wrote many poems about Love, but they are not consistent. Later on Lysippus made a bronze Love for the Thespians, and previously Praxiteles one of Pentelic marble. The story of Phryne and the trick she played on Praxiteles I have related in another place. See Paus. 1.20.1 . The first to remove the image of Love, it is said, was Gaius the Roman Emperor; Claudius, they say, sent it back to Thespiae, but Nero carried it away a second time.' ' None |
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60. Philostratus The Athenian, Life of Apollonius, 3.58 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite,, and Paphos
Found in books: Demoen and Praet (2009), Theios Sophistes: Essays on Flavius Philostratus' Vita Apollonii, 140, 147, 286; Gaifman (2012), Aniconism in Greek Antiquity, 113
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3.58 καταπλεύσαντες δὲ ἐς τὰς ἐκβολὰς τοῦ Εὐφράτου φασὶν ἐς Βαβυλῶνα δι' αὐτοῦ ἀναπλεῦσαι παρὰ τὸν Οὐαρδάνην, καὶ τυχόντες αὐτοῦ οἵου ἐγίγνωσκον, ἐπὶ τὴν Νῖνον ἐλθεῖν αὖθις, καὶ τῆς ̓Αντιοχείας συνήθως ὑβριζούσης καὶ μηδὲν τῶν ̔Ελληνικῶν ἐσπουδακυίας ἐπὶ θάλαττάν τε καταβῆναι τὴν ἐπὶ Σελεύκειαν νεώς τε ἐπιτυχόντες προσπλεῦσαι Κύπρῳ κατὰ τὴν Πάφον, οὗ τὸ τῆς ̓Αφροδίτης ἕδος, ὃ ξυμβολικῶς ἱδρυμένον θαυμάσαι τὸν ̓Απολλώνιον, καὶ πολλὰ τοὺς ἱερέας ἐς τὴν ὁσίαν τοῦ ἱεροῦ διδαξάμενον ἐς ̓Ιωνίαν πλεῦσαι θαυμαζόμενον ἱκανῶς καὶ μεγάλων ἀξιούμενον παρὰ τοῖς τὴν σοφίαν τιμῶσιν."" None | sup>
3.58 And when they sailed as far as the mouth of the Euphrates, they say they sailed up by it to Babylon to see Vardanes, whom the found just as they had found him before. They then came afresh to Nineveh, and as the people of Antioch displayed their customary insolence and took no interest in any affairs of the Hellenes, they went down to the sea at Seleucia, and finding a ship, they sailed to Cyprus and landed at Paphos, where there is the seat of Aphrodite, symbolically established, which Apollonius admired, and gave the priests instruction with regard to the ritual of the sanctuary. He then sailed to Ionia, where he excited much admiration and no little esteem among all lovers of wisdom.'' None |
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61. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite (goddess) • Aphrodite of Cnidos • Aphrodite of Cnidos, Roman version (Colonna Venus) • Aphrodite, and sea, mother of universe • Aphrodite, possibly effecting anamorphosis in Metamorphoseis • Metamorphoseis, possible inclusion of Aphrodite • nude, female, Aphrodite of Cnidos as
Found in books: Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 114, 122; Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 293, 294, 295; Faraone (1999), Ancient Greek Love Magic, 62; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 56, 154; Gianvittorio-Ungar and Schlapbach (2021), Choreonarratives: Dancing Stories in Greek and Roman Antiquity and Beyond, 7; Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 140; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 89; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 170
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62. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite A. at Paphos, A. at Miletus • Aphrodite A. at Paphos, priestesses of • Aphrodite, feast of • Aphrodite, in Chariton • Aphrodite, temple of • Aphrodite,angered by Chaereas
Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 164, 166, 171; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 137; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 208, 214; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 24, 31, 35; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 143, 265; de Bakker, van den Berg, and Klooster (2022), Emotions and Narrative in Ancient Literature and Beyond, 639
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63. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite A. at Paphos, priests of • Aphrodite A. at Paphos, statue and temple of • Aphrodite,
Found in books: Bowersock (1997), Fiction as History: Nero to Julian, 88, 89; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 145; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 116, 132, 143; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 347
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64. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 74; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 134
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65. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 74; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 44
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66. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: • Aphrodite
Found in books: Eliav (2023), A Jew in the Roman Bathhouse: Cultural Interaction in the Ancient Mediterranean, 143; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 263
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67. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite
Found in books: Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 48; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 175
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68. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite of Cnidos • Aphrodite, of Knidos (statue) • Praxiteles, Aphrodite of Cnidos
Found in books: Elsner (2007), Roman Eyes: Visuality and Subjectivity in Art and Text, 41, 294; Hubbard (2014), A Companion to Greek and Roman Sexualities, 38, 449; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 113, 114
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69. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, Ourania • Aphrodite, in the Hippolytus
Found in books: Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 151, 152; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 200; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 92
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70. Porphyry, On Abstinence, 2.16, 2.28 (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, of Empedocles
Found in books: Gale (2000), Virgil on the Nature of Things: The Georgics, Lucretius and the Didactic Tradition, 103; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 69; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 71
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2.16 16.Theopompus likewise narrates things similar to these, viz. that a certain Magnesian came from Asia to Delphi; a man very rich, and abounding in cattle, and that he was accustomed every year to make many and magnificent sacrifices to the Gods, partly through the abundance of his possessions, and partly through piety and wishing to please the Gods. But being thus disposed, he came to the divinity at Delphi, bringing with him a hecatomb for the God, and magnificently honouring Apollo, he consulted his oracle. Conceiving also that he worshipped the Gods in a manner more beautiful than that of all other men, he asked the Pythian deity who the man was that, with the greatest promptitude, and in the best manner, venerated divinity, and |53 made the most acceptable sacrifices, conceiving that on this occasion the God would deem him to be pre-eminent. The Pythian deity however answered, that Clearchus, who dwelt in Methydrium, a town of Arcadia, worshipped the Gods in a way surpassing that of all other men. But the Magnesian being astonished, was desirous of seeing Clearchus, and of learning from him the manner in which he performed his sacrifices. Swiftly, therefore, betaking himself to Methydrium, in the first place, indeed, he despised the smallness and vileness of the town, conceiving that neither any private person, nor even the whole city, could honour the Gods more magnificently and more beautifully than he did. Meeting, however, with the man, he thought fit to ask him after what manner he reverenced the Gods. But Clearchus answered him, that he diligently sacrificed to them at proper times in every month at the new moon, crowning and adorning the statues of Hermes and Hecate, and the other sacred images which were left to us by our ancestors, and that he also honoured the Gods with frankincense, and sacred wafers and cakes. He likewise said, that he performed public sacrifices annually, omitting no festive day; and that in these festivals he worshipped the Gods, not by slaying oxen, nor by cutting victims into fragments, but that he sacrificed whatever he might casually meet with, sedulously offering the first-fruits to the Gods of all the vegetable productions of the seasons, and of all the fruits with which he was supplied. He added, that some of these he placed before the statues of the Gods,6 but that he burnt others on their altars; and that, being studious of frugality, he avoided the sacrificing of oxen.
2.28 28.The truth of this may also be perceived from the altar which is even now preserved about Delos, which, because no animal is brought to, or is sacrificed upon it, is called the altar of the pious. So that the inhabitants not only abstain from sacrificing animals, but they likewise conceive, that those who established, are similarly pious with those who use the altar. Hence, the Pythagoreans having adopted this mode of sacrifice, abstained from animal food through the whole of life. But when they distributed to the Gods a certain animal instead of themselves, they merely tasted of it, living in reality without touching other |61 animals. We, however, do not act after this manner; but being filled with animal diet, we have arrived at this manifold illegality in our life by slaughtering animals, and using them for food. For neither is it proper that the altars of the Gods should be defiled with murder, nor that food of this kind should be touched by men, as neither is it fit that men should eat one another; but the precept which is still preserved at Athens, should be obeyed through the whole of life. |
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71. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite, • Aphrodite, Kythereia • Aphrodite, Ourania
Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 19, 121, 192, 193, 195, 198, 238, 239, 240, 241, 242, 243, 245, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 124; Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 100, 105, 177, 181, 265; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 37, 78, 82, 89, 136, 155, 156, 157, 158
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72. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite,, and Paphos
Found in books: Bernabe et al. (2013), Redefining Dionysos, 267; Gaifman (2012), Aniconism in Greek Antiquity, 114, 178
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73. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Aphrodite
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 65; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 275
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74. None, None, nan (5th cent. CE - 5th cent. CE)
Tagged with subjects: • Aphrodite • Aphrodite Areia • Aphrodite Urania • Aphrodite’s birth by the ejaculation of Zeus, Lycian Aphrodite
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 146; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 155; Schultz and Wilberding (2022), Women and the Female in Neoplatonism, 182, 183, 190
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75. Demosthenes, Orations, 59.78
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos • Aphrodite, and tyranny • Kybebe, as Aphrodite
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 704; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 132
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59.78 I wish now to call before you the sacred herald who waits upon the wife of the king, when she administers the oath to the venerable priestesses as they carry their baskets The baskets contained the salt meal which was sprinkled upon the heads of the victims. in front of the altar before they touch the victims, in order that you may hear the oath and the words that are pronounced, at least as far as it is permitted you to hear them; and that you may understand how august and holy and ancient the rites are. The Oath of the Venerable Priestesses I live a holy life and am pure and unstained by all else that pollutes and by commerce with man, and I will celebrate the feast of the wine god and the Iobacchic feast These festivals derived their names from epithets applied to the God, and belonged to the ancient worship of Dionysus. in honor of Dionysus in accordance with custom and at the appointed times. '' None |
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76. Epigraphy, Ig I , 254, 258
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos • statues, of Aphrodite (Halae Aexonides)
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 232; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 704, 803, 863, 864
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254 . . . the stele . . . The Ikarians decided. Menestratos proposed: to - from the demesmen and those resident at Ikarion two men from those who have not been choral sponsors (achoregeton) who are . . . (5) . . . ; and there shall be an exchange (antidosin) of property . . . before the demarch (within) twenty days . . . or there shall not? be an exchange (antidosin) . . . ; the demarch . . . shall declare (apophainen) . . . the (two) sponsors three times? . . . . . . shall register (katalegen) the members of the tragic chorus (tragoidos) (10) . . . the members of the tragic chorus? and the (two) sponsors shall claim exemption under oath . . . . . . (within) ten days or there shall be no claim of exemption under oath . . . touch the statue . . . . . . of the demarch and the . . . . . . them. The chorus leaders? (protochorois) (15) . . . shall claim exemption under oath from leading? . . . . . . . - fifteen? . . . . . . . For the chorus leaders . . . . . . whenever each year . . . . . . shall send them away if they are not? . . . (20) . . . or be fined five . . . . . . members of the tragic chorus. The two choral sponsors . . . . . . fifteen men for each? . . . . . . for each . . . . . . of Dionysos; - shall exact . . . (25) . . . festival the two choral sponsors . . . . . . or pay a fine . . . . . . the festival . . . . . . on the seventeenth of the month? . . . . . . the fifth day from? . . . (30) . . . in the Pythion . . . . . . or pay a fine . . . . . . the choral sponsor(s?). . . . . . . shall sing the phallic song . . . . . . the tragic chorus member(s?) . . . (35) . . . the chorus . . . . . . or be fined . . . . . . the demarch shall exact . . . . . . nor . . . . . . conduct the business on the - (of the month)? . . . (40) . . . drachmas and . . . . . . and be exacted . . . . . . . For the chor- . . . . . . was allotted . . . . . . (whoever) does not give? . . . (45) . . . . This . . . . . . the . . . . . . complete? . . . . . . . . . text from Attic Inscriptions Online, IG I3
254 - Decree of Ikarion regulating Rural Dionysia 258 Capital totals (kephalaia): for the demarch, 1,000 dr. for the two treasurers for the sacred rites through the year, 5,000 dr. to the Herakleion, 7,000 dr. (5) to the Aphrodisia, 1,200 dr. to the Anakia, 1,200 dr. to exemption from contributions (ateleian), 5,000 dr. to the Apollonia, 1,100 dr. to the Pandia, 600 dr. (10) from rents, 134 dr. 2½ ob.. The Plotheians decided. Aristotimos proposed: to allot (kuameuen) the officials worthily of the money that each office controls; and these are to provide the money securely (15) for the Plotheians. Concerning whatever loan there is a decree or setting of interest, they are to lend and exact interest according to the decree, lending as much as is lent annually to whoever (20) offers the greatest interest, whoever persuades the lending officials by their wealth (timēmati) or guarantor; and from the interest, and the rents on whatever rent-bearing purchases may have been made from capital (kephalaiōn), (25) they shall sacrifice the rites (hiera), both the common rites for the Plotheians, and for the Athenians on behalf of the community (koino) of the Plotheians, and for the quadrennial festivals; and for the other rites, for which all the Plotheians have to contribute money for (30) rites, whether to the Plotheians or to the Epakrians or to the Athenians, the officials from the community who are in charge of the money for the exemption from contributions (ateleian) shall pay on behalf of the demesmen; and for all the common rites in which (35) the Plotheians feast, they shall provide sweet wine at the community’s expense, for other rites up to half a chous for each Plotheian present, but for the trainer (didaskalōi) at or of the - a jar (kadon) . . . burning . . . (40) . . . practitioner (?) (dēmiourg-) . . . . . . text from Attic Inscriptions Online, IG I3
258 - Decree of the deme Plotheia ' None |
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77. Epigraphy, Ig Ii2, 1138, 1177, 1182, 1283, 2820, 3462, 4771
Tagged with subjects: • Aphrodite • Aphrodite, Citian shrine of • Aphrodite, Ourania of Cition • Aphrodite, Pandemos • Aphrodite, at Kephale • Aphrodite, dedication by Halaieis • Divinities (Greek and Roman, of Anatolian or Eastern origin), Astarte (i.e., Aphrodite) • Timanthis, d. Timanthes, Aphrodite at Argos • statues, of Aphrodite (Halae Aexonides) • thiasoi and thiasotai, of Aphrodite Ourania
Found in books: Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 146; Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 232; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 908; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 113, 116, 179; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 337; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 115, 138, 200; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 411; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 78
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1177 . . . the demarch in office at any time shall take care of the Thesmophorion together with the priestess, that no-one releases anything or gathers a thiasos or installs sacred objects (5) or performs purification rites or approaches the altars or the pit (megaron) without the priestess except when it is the festival of the Thesmophoria or the Plerosia or the Kalamaia (10) or the Skira or another day on which the women come together according to ancestral tradition; that the Piraeans shall resolve: if anyone does any of these things in contravention of these provisions, the demarch (15) shall impose a penalty and bring him before a law court under the laws that are in place with respect to these things; and concerning the gathering of wood in the sanctuaries, if anyone gathers wood, may the old laws (archaious nomous) (20) be valid, those that are in place with respect to these matters; and the boundary officers (horistas) shall inscribe this decree together with the demarch and stand it by the way up to the Thesmophorion. text from Attic Inscriptions Online, IG II2
1177 - Decree of deme Piraeus concerning the Thesmophorion
1283 Gods In the archonship of Polystratos (240/39), on the eighth of Hekatombaion, at the principal assembly. Sosias son of Hippokrates proposed: since the Athenian People has granted to the Thracians alone (5) among all foreign peoples (ethnōn) the right to acquire land (egktēsin) and found a sanctuary, in accordance with the oracle (manteian) from Dodona, and to conduct a procession from the hearth in the city hall (prutaneiou), and now those who have been selected in the city to establish (kataskeuasasthai) a sanctuary think that we should be on friendly terms with one another; in order therefore that (10) the orgeones too may be seen both to obey the law of the city which instructs the Thracians to conduct the procession to Piraeus and to be on friendly terms with the orgeones in the city, for good fortune the orgeones shall decide, that however those in the city choose to organise (15) their procession, let them process from the city hall (prutaneiou) to the Piraeus along with those from the Piraeus; and the managers (epimelētas) in the Piraeus shall receive them, providing them in the Nymphaion with sponges and basins and water and crowns (stephanous), and a meal (ariston) in the sanctuary such as they (20) prepare for themselves; and when the sacrifices occur, the priest and the priestess shall pray, in addition to the prayers which they (usually) pray, also for the orgeones in the city in the same way, in order that, these things coming to pass and the whole (Thracian) people (ethnous) being of one mind, the sacrifices to the gods and everything else that is proper (25) may take place in accordance with the traditions of the Thracians and the laws of the city, and the relations of the whole (Thracian) people (ethnei) with the gods may be on a good and pious footing; and if they want to approach the (Piraeus) orgeones on any other matter, they shall always have the right of first access after the preliminary rituals, and if any of the orgeones in the city want (30) to join the orgeones (in the Piraeus) they may be allowed to join and receive their portion for life without paying the dues . . . text from Attic Inscriptions Online, IG II2
1283 - Decree of the orgeones of Bendis (240/39 BC)
2820 Those who were appointed by the Halaians to make the statue (agalma) for Aphrodite having been crowned by the demesmen dedicated to Aphrodite. (5) Astyphilos son of Philagros Nikomenes son of Hieron Euthemon son of Eupolis Chaireas son of Chairias Argeios son of Demochares (10) Aristomachos son of Astyanax Diotheides son of Sokrates Astydamas son of Astyanax Euphiletos son of Hagnotheos Aischias son of Phileriphos (15) Eukles son of Eukleides Diodoros son of Hagnotheos -ippos son of Aischines Eupolis son of Euthemon10 Euktemon son of Euthemon10 (20) Philippos son of Athenippos Hieron son of Nautes Menyllos son of Astyphilos Theodotos son of Theaitetos Philagros son of Diokles11 (25) Theophilos son of Euthemon Medros son of Hegesias Theoboulos son of Theodotos Sokrates son of Diotheides Praxias son of Lysimachos of Ankyle made this.12 text from Attic Inscriptions Online, IG II2
2820 - Dedication to Aphrodite by demesmen of Halai Aixonides
4771 The columns (kionia) and pediment (aitoma) and the latticed partitions (kinklides) and the (statue of) Aphrodite she dedicated to the Goddess from her own resources (5) having repaired both (the statue of) the goddess itself and the things related to it; she was her lamplighter (luchnaptria) and dream-interpreter (oneirokritis). In charge of the vestments was Aemilius (10) Attikos of Melite; the priest, bearer (iakchagogos) of the image of Iakchos, was the son of Dionysios of Marathon, temple attendant (zakoros) and bearer of the holy vessels (hagiaphoros) was Eukarpos. text from Attic Inscriptions Online, IG II2
4771 - Dedication of a shrine to Aphrodite/Isis ' ' None |
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78. Epigraphy, Seg, 21.541, 29.135, 33.147, 36.1039
Tagged with subjects: • Aphrodite • Aphrodite, Nauarchis • Aphrodite, Pandemos • Aphrodite, at Kephale • Aphrodite, of Syria • priests and priestesses, of Aphrodite Syria • priests and priestesses, of Syrian Aphrodite
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 704, 985, 1086; Jim (2022), Saviour Gods and Soteria in Ancient Greece, 89; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 37; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 291; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 51, 153, 251; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 138
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21.541 Gods The Greater Demarchy (dēmarchia hē mezōn) Α Metageitnion, on the twelfth, for Apollo Lykeios, in the city, (5) a sheep, no taking away (ou phora), 12 dr.; - on the twentieth (dekatei proterai), for Hera Thelchinia, on the hill (em pagōi) at Erchia, a lamb (arna), (10) all black, no taking away (ou phora), 7 dr.; - Boedromion, on the twenty-seventh (tetradi phthinontos), for the Nymphs, (15) on the hill at Erchia, a sheep, 10 dr.; - Pyanopsion, on the fourteenth, for the heroines (20) in the hollow (en aulōni) at Erchia, a sheep, no taking away (ou phora), for the priestess the skin, 10 dr.; - Gamelion, on the seventh, (25) for Kourotrophos, in the Delphinion at Erchia, a piglet, 3 dr.; - for Apollo Delphinios, at Erchia, (30) a sheep, 12 dr.; - on the eighth, for Apollo Apotropaios, at Erchia (35) towards Paiania, a goat, 12 dr.; - Anthesterion, at the Diasia, in the city (en astei) at Agrai, (40) for Zeus Meilichios, a sheep, wineless (nēphalios) up until (the roasting of) the innards, 12 dr.; - Elaphebolion, (45) on the sixteenth, for Semele, at the same altar, a goat, to be handed over to the women, (50) for the priestess the skin, no taking away (ou phora), 10 dr.; - Thargelion, on the fourth, for Leto, at the (55) Pythion at Erchia, a goat, 10 dr.; - Skirophorion, on the third, for Kourotrophos, (60) on the acropolis (em polei) at Erchia, a piglet, 3 dr.; - for Athena Polias, on the acropolis at Erchia, a sheep (65) instead of a bovine (antibous), 10 dr.; total 111 dr. Β Metageitnion, on the twelfth, at the Eleusinion in the city, for Demeter, (5) a sheep, 10 dr.; - on the sixteenth, for Kourotrophos, in Hekate’s (sanctuary) at Erchia, a piglet, (10) 3 dr.; - for Artemis Hekate, at Erchia, a goat, 10 dr.; - Boedromion, (15) on the fourth, for Basile, at Erchia, a ewe-lamb (amnē), white, burnt whole (holokautos), wineless (nēphalios), (20) 7 dr.; - on the twenty-seventh (tetradi phthinontos) on the hill at Erchia, for Acheloos, (25) a sheep, 12 dr.; - Gamelion on the ninth, at the Erosouria (?), on the acropolis (30) at Erchia, for Athena, a ewe-lamb, 7 dr.; - on the twenty- seventh (tetradi phthinontos), for Kourotrophos, in (35) Hera’s (sanctuary) at Erchia, a piglet, 3 dr.; - for Hera, at Erchia, a sheep, for the priestess the skin, 10 dr.; (40) - Mounichion, on the fourth, for the Herakleidai, a sheep, no taking away (ou phora), at Erchia, 12 dr.; (45) - Thargelion on the fourth, for Apollo Pythios, at Erchia, a goat, to be handed over (50) to the Pythaistai, 12 dr.; - for Apollo Paion, on the hill at Erchia, a sheep, 12 dr.; (55) - Skirophorion, on the third, for Aglauros, on the acropolis at Erchia, a sheep, no taking away (ou phora), 10 dr.; (60) - total 108 dr. Γ Hekatombaion, on the twenty- first (dekatei husterai), for Kourotrophos, at (5) Sotidai at Erchia, a piglet, no taking away (ou phora), 3 dr.; - for Artemis at Sotidai at Erchia, (10) a goat, no taking away (ou phora), the skin to be consecrated, 10 dr.; - Metageitnion, on the twelfth, (15) for Zeus Polieus, on the acropolis in the city, a sheep, no taking away (ou phora), 12 dr.; - on the twenty-fifth (hektei phthinontos), (20) for Zeus Epopetes, on the hill at Erchia, a piglet, burnt whole (holokautos), wineless (nēphalios), (25) 3 dr.; - Boedromion, on the twenty-seventh (tetradi phthinontos), for Alochos, on the hill (30) at Erchia, a sheep, 10 dr.; - Gamelion, on the eighth, for Apollo Apotropaios, (35) at Erchia, a goat, to be handed over to the Pythaistai, 12 dr.; - on the twenty-seventh (tetradi phthinontos), for Zeus (40) Teleios, in Hera’s (sanctuary) at Erchia, a sheep, 12 dr.; - Anthesterion, on the second, (45) for Dionysos, at Erchia, a kid (eriphos), very young (proptorthi(os)), 5 dr.; - Mounichion, on the twentieth (dekatei proterai), (50) for Leukaspis, at Erchia, a sheep, wineless (nēphalios), no taking away (ou phora), 12 dr.; - Thargelion, (55) on the fourth, for Zeus, on the hill at Erchia, a sheep, 12 dr.; - Skirophorion, (60) on the third, for Zeus Polieus, on the acropolis at Erchia, a sheep, no taking away (ou phora), 12 dr.; (65) - on the sixteenth, . . . Δ Hekatombaion, on the twenty- first (dekatei husterai), for Kourotrophos, on (5) the peak (epi to akro) at Erchia, a piglet, no taking away (ou phora), 3 dr.; - for Artemis on the peak at Erchia, (10) a goat, no taking away (ou phora), the skin to be consecrated, 10 dr.; - Metageitnion, on the twelfth; (15) for Athena Polias, on the acropolis in the city, a sheep, 10 dr.; - Boedromion, on the fifth, (20) for Epops, at Erchia, a piglet, burnt whole (holokautos), wineless (nēphali(os)), 3 dr.; - on the twenty-seventh (tetradi phthinontos), (25) for Hermes, on the hill at Erchia, a sheep, 12 dr.; - Gamelion, on the twenty-seventh (tetradi phthinontos) (30) for Poseidon, in Hera’s (sanctuary) at Erchia, a sheep, 12 dr.; - Elaphebolion, on the sixteenth, (35) for Dionysos, at Erchia, a goat, to be handed over to the women, no taking away (ou phora), for the priestess (40) the skin, 12 dr.; - Mounichion, on the twenty-first (dekatei husterai), for the Tritopatreis, at Erchia, (45) a sheep, wineless (nēphalios), no taking away (ou phora), 12 dr.; - Thargelion, on the fourth, for the Anakes, (50) at Erchia, a sheep, 12 dr.; - on the nineteenth, for Menedeios, at Erchia, (55) a sheep, no taking away, 12 dr.; - Skirophorion, on the third, for Poseidon, on the acropolis (60) at Erchia, a sheep, 12 dr.; total 110 dr. Ε Metageitnion, on the nine- teenth, for the heroines at (5) the rush-bed (epi schoinōi) at Erchia, a sheep, no taking away (ou phora), for the priestess the skin, 10 dr.; - Boedromion, (10) on the fifth, at Erchia, for Epops, a piglet, burnt whole (holokautos), wineless (nēphalios), (15) 3 dr.; - on the twenty-seventh (tetradi phthinontos), for Earth (Gēi), on the hill at Erchia, a sheep, (20) pregt, no taking away (ou phora), 10 dr.; - Posideon, on the sixteenth, for Zeus, on the (25) rock or rocky place (em petrēi) at Erchia, a sheep, no taking away (ou phora), 12 dr.; - for Zeus Horios, at Erchia, a piglet, (30) no taking away (ou phora), 3 dr.; - Gamelion, on the seventh, for Apollo Lykeios, (35) at Erchia, a sheep, to be handed over to the Pythaistai, no taking away (ou phora), 12 dr.; - on the eighth, (40) for Apollo Nymphegetes, at Erchia, a goat, 12 dr.; - for the Nymphs, at (45) the same altar, a goat, 10 dr.; - Thargelion, on the fourth, for Hermes, (50) in the agora at Erchia, a ram, let the herald make the sacrifice to him (55) and receive the perquisites (gera) just like the demarch, 10 dr.; - on the sixteenth, (60) for Zeus Epakrios, on Hymettos, a lamb (arēn), wineless (nēphalios), no taking away (ou phora), 7 dr.; - Skirophorion, . . . text from Attic Inscriptions Online, SEG
21.541 - Sacrificial calendar of Erchia
33.147 Face A (front) . . . Hekatombaion: . . . and for the . . . to provide lunch (aristom) . . . a drachma each (5) . . . the Proerosia offering (?) (tēn prēro-), . . . the Delphinion, a goat . . . for Hekate . . . _ . . . a full-grown victim (teleom), to be sold (praton). (10) Metageitnion: for Zeus Kataibates in the sacred enclosure (sēkōi) by the Delphini?on, a full-grown victim (teleon), to be sold (praton). _ An oath victim (horkōmosion) is to be provided for the audits (euthunas). Boedromion: the Proerosia; for Zeus Polieus, a select (kriton) sheep, a select piglet; at Automenai (?) (ep&' None |
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79. Strabo, Geography, 8.6.20
Tagged with subjects: • Aphrodite
Found in books: Hubbard (2014), A Companion to Greek and Roman Sexualities, 224; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 317
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8.6.20 Corinth is called wealthy because of its commerce, since it is situated on the Isthmus and is master of two harbors, of which the one leads straight to Asia, and the other to Italy; and it makes easy the exchange of merchandise from both countries that are so far distant from each other. And just as in early times the Strait of Sicily was not easy to navigate, so also the high seas, and particularly the sea beyond Maleae, were not, on account of the contrary winds; and hence the proverb, But when you double Maleae, forget your home. At any rate, it was a welcome alternative, for the merchants both from Italy and from Asia, to avoid the voyage to Maleae and to land their cargoes here. And also the duties on what by land was exported from the Peloponnesus and what was imported to it fell to those who held the keys. And to later times this remained ever so. But to the Corinthians of later times still greater advantages were added, for also the Isthmian Games, which were celebrated there, were wont to draw crowds of people. And the Bacchiadae, a rich and numerous and illustrious family, became tyrants of Corinth, and held their empire for nearly two hundred years, and without disturbance reaped the fruits of the commerce; and when Cypselus overthrew these, he himself became tyrant, and his house endured for three generations; and an evidence of the wealth of this house is the offering which Cypselus dedicated at Olympia, a huge statue of beaten gold. Again, Demaratus, one of the men who had been in power at Corinth, fleeing from the seditions there, carried with him so much wealth from his home to Tyrrhenia that not only he himself became the ruler of the city that admitted him, but his son was made king of the Romans. And the sanctuary of Aphrodite was so rich that it owned more than a thousand temple slaves, courtesans, whom both men and women had dedicated to the goddess. And therefore it was also on account of these women that the city was crowded with people and grew rich; for instance, the ship captains freely squandered their money, and hence the proverb, Not for every man is the voyage to Corinth. Moreover, it is recorded that a certain courtesan said to the woman who reproached her with the charge that she did not like to work or touch wool: Yet, such as I am, in this short time I have taken down three webs.'' None |
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80. Vergil, Aeneis, 1.224-1.226, 1.238, 1.257-1.260, 1.418-1.426, 1.437-1.438, 1.498-1.502, 1.688, 1.712-1.714, 4.90-4.128
Tagged with subjects: • Aphrodite • Aphrodite (Venus) • Aphrodite/Venus • Homeric Hymn to Aphrodite • Venus (see also Aphrodite”) • Venus/Aphrodite
Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 160, 161; Cairns (1989), Virgil's Augustan Epic. 131; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 187; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 145, 146, 171; Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 72; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 178; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 208; Thorsen et al. (2021), Greek and Latin Love: The Poetic Connection, 137
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1.224 despiciens mare velivolum terrasque iacentis 1.225 litoraque et latos populos, sic vertice caeli 1.226 constitit, et Libyae defixit lumina regnis.
1.238 Hoc equidem occasum Troiae tristisque ruinas
1.257 Parce metu, Cytherea: manent immota tuorum 1.258 fata tibi; cernes urbem et promissa Lavini 1.259 moenia, sublimemque feres ad sidera caeli 1.260 magimum Aenean; neque me sententia vertit.
1.418 Corripuere viam interea, qua semita monstrat. 1.419 Iamque ascendebant collem, qui plurimus urbi 1.420 imminet, adversasque adspectat desuper arces. 1.421 Miratur molem Aeneas, magalia quondam, 1.422 miratur portas strepitumque et strata viarum. 1.423 Instant ardentes Tyrii pars ducere muros, 1.424 molirique arcem et manibus subvolvere saxa, 1.425 pars optare locum tecto et concludere sulco. 1.426
1.437 O fortunati, quorum iam moenia surgunt! 1.438 Aeneas ait, et fastigia suspicit urbis.
1.498 Qualis in Eurotae ripis aut per iuga Cynthi 1.499 exercet Diana choros, quam mille secutae 1.500 hinc atque hinc glomerantur oreades; illa pharetram 1.501 fert umero, gradiensque deas supereminet omnis: 1.502 Latonae tacitum pertemptant gaudia pectus:
1.688 occultum inspires ignem fallasque veneno.
1.712 Praecipue infelix, pesti devota futurae, 1.713 expleri mentem nequit ardescitque tuendo 1.714 Phoenissa, et pariter puero donisque movetur.
4.90 Quam simul ac tali persensit peste teneri 4.91 cara Iovis coniunx, nec famam obstare furori, 4.92 talibus adgreditur Venerem Saturnia dictis: 4.93 Egregiam vero laudem et spolia ampla refertis 4.94 tuque puerque tuus, magnum et memorabile numen, 4.95 una dolo divom si femina victa duorum est! 4.96 Nec me adeo fallit veritam te moenia nostra 4.97 suspectas habuisse domos Karthaginis altae. 4.98 Sed quis erit modus, aut quo nunc certamine tanto? 4.99 Quin potius pacem aeternam pactosque hymenaeos 4.100 exercemus? Habes, tota quod mente petisti: 4.101 ardet amans Dido, traxitque per ossa furorem. 4.102 Communem hunc ergo populum paribusque regamus 4.103 auspiciis; liceat Phrygio servire marito, 4.104 dotalisque tuae Tyrios permittere dextrae. 4.105 Olli—sensit enim simulata mente locutam, 4.106 quo regnum Italiae Libycas averteret oras— 4.107 sic contra est ingressa Venus: Quis talia demens 4.108 abnuat, aut tecum malit contendere bello, 4.109 si modo, quod memoras, factum fortuna sequatur. 4.110 Sed fatis incerta feror, si Iuppiter unam 4.111 esse velit Tyriis urbem Troiaque profectis, 4.112 miscerive probet populos, aut foedera iungi. 4.113 Tu coniunx tibi fas animum temptare precando. 4.114 Perge; sequar. Tum sic excepit regia Iuno: 4.115 Mecum erit iste labor: nunc qua ratione, quod instat 4.116 confieri possit, paucis, adverte, docebo. 4.117 Venatum Aeneas unaque miserrima Dido 4.118 in nemus ire parant, ubi primos crastinus ortus 4.119 extulerit Titan, radiisque retexerit orbem. 4.120 His ego nigrantem commixta grandine nimbum, 4.121 dum trepidant alae, saltusque indagine cingunt, 4.122 desuper infundam, et tonitru caelum omne ciebo. 4.123 Diffugient comites et nocte tegentur opaca: 4.124 speluncam Dido dux et Troianus eandem 4.125 devenient; adero, et, tua si mihi certa voluntas, 4.127 hic hymenaeus erit.—Non adversata petenti 4.128 adnuit, atque dolis risit Cytherea repertis.'' None | sup>
1.224 Fronting on these a grotto may be seen, ' "1.225 o'erhung by steep cliffs; from its inmost wall " '1.226 clear springs gush out; and shelving seats it has ' "
1.238 Then Ceres' gift from the corrupting sea " 1.257 in panic through the leafy wood, nor ceased 1.258 the victory of his bow, till on the ground 1.259 lay seven huge forms, one gift for every ship. 1.260 Then back to shore he sped, and to his friends
1.418 his many cares, when first the cheerful dawn 1.419 upon him broke, resolved to take survey 1.420 of this strange country whither wind and wave 1.421 had driven him,—for desert land it seemed,— 1.422 to learn what tribes of man or beast possess 1.423 a place so wild, and careful tidings bring 1.424 back to his friends. His fleet of ships the while, ' "1.425 where dense, dark groves o'er-arch a hollowed crag, " '1.426 he left encircled in far-branching shade.
1.437 Over her lovely shoulders was a bow, 1.438 lender and light, as fits a huntress fair;
1.498 Dido, assembling her few trusted friends, 1.499 prepared her flight. There rallied to her cause 1.500 all who did hate and scorn the tyrant king, 1.501 or feared his cruelty. They seized his ships, 1.502 which haply rode at anchor in the bay,
1.688 beneath one bare, protruded breast she bound—
1.712 her sentence, or impartial urn, assigned. 1.713 But, lo! Aeneas sees among the throng 1.714 Antheus, Sergestus, and Cloanthus bold,
4.90 with many a votive gift; or, peering deep ' "4.91 into the victims' cloven sides, she read " '4.92 the fate-revealing tokens trembling there. 4.93 How blind the hearts of prophets be! Alas! 4.94 of what avail be temples and fond prayers 4.95 to change a frenzied mind? Devouring ever, ' "4.96 love's fire burns inward to her bones; she feels " '4.97 quick in her breast the viewless, voiceless wound. 4.98 Ill-fated Dido ranges up and down 4.99 the spaces of her city, desperate 4.100 her life one flame—like arrow-stricken doe 4.101 through Cretan forest rashly wandering, 4.102 pierced by a far-off shepherd, who pursues 4.103 with shafts, and leaves behind his light-winged steed, 4.104 not knowing; while she scours the dark ravines 4.105 of Dicte and its woodlands; at her heart 4.106 the mortal barb irrevocably clings. ' "4.107 around her city's battlements she guides " "4.108 aeneas, to make show of Sidon 's gold, " '4.109 and what her realm can boast; full oft her voice 4.110 essays to speak and frembling dies away: 4.111 or, when the daylight fades, she spreads anew 4.112 a royal banquet, and once more will plead 4.113 mad that she is, to hear the Trojan sorrow; 4.114 and with oblivious ravishment once more 4.115 hangs on his lips who tells; or when her guests ' "4.116 are scattered, and the wan moon's fading horn " '4.117 bedims its ray, while many a sinking star 4.118 invites to slumber, there she weeps alone 4.119 in the deserted hall, and casts her down 4.120 on the cold couch he pressed. Her love from far 4.121 beholds her vanished hero and receives 4.122 his voice upon her ears; or to her breast, ' "4.123 moved by a father's image in his child, " '4.124 he clasps Ascanius, seeking to deceive 4.125 her unblest passion so. Her enterprise 4.126 of tower and rampart stops: her martial host 4.127 no Ionger she reviews, nor fashions now 4.128 defensive haven and defiant wall; '' None |
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81. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, and Menelaus
Found in books: Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 313, 314; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 34; Maciver (2012), Quintus Smyrnaeus' Posthomerica: Engaging Homer in Late Antiquity, 144, 145, 147, 148, 154, 155, 157, 159, 162, 163, 164, 165
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82. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, and Helen
Found in books: Clay and Vergados (2022), Teaching through Images: Imagery in Greco-Roman Didactic Poetry, 66; Repath and Whitmarsh (2022), Reading Heliodorus' Aethiopica, 107
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83. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Euploia • Aphrodite, Hegemone • Aphrodite, Ourania of Cition • Aphrodite, Pandemos • Aphrodite, Phile • Aphrodite, of Syria • altars, of Aphrodite Pandemos • dedications, to Aphrodite • dedications, to Aphrodite Hegemone • dedications, to Aphrodite Ourania • pompai, of Aphrodite Pandemos • priests and priestesses, of Aphrodite Pandemos • priests and priestesses, of Aphrodite Syria • priests and priestesses, of Syrian Aphrodite • statues, of Aphrodite Pandemos • temples, of Aphrodite Pandemos • thiasoi and thiasotai, of Aphrodite Ourania
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 803, 908, 943, 1032, 1103, 1159; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 86, 138, 143, 179, 194, 206, 220, 256, 260
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84. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite Apostrophia • Aphrodite Pandemos • Aphrodite Urania • Aphrodite’s birth by the ejaculation of Zeus • Aphrodite’s birth by the ejaculation of Zeus, name of Empedocles’ Love • Aphrodite’s births
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 58, 71, 120, 143, 144, 145; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 37; de Jáuregui (2010), Orphism and Christianity in Late Antiquity, 394
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85. None, None, nan
Tagged with subjects: • Aphrodite
Found in books: Meister (2019), Greek Praise Poetry and the Rhetoric of Divinity, 12, 23; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 15
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86. None, None, nan
Tagged with subjects: • Aphrodite
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 56; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 58
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87. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos • Aphrodite, sacred pigeons (Aphrodisias) • pigeons, sacred to Aphrodite
Found in books: Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 182; Hitch (2017), Animal sacrifice in the ancient Greek world, 74; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 29; Price, Finkelberg and Shahar (2021), Rome: An Empire of Many Nations: New Perspectives on Ethnic Diversity and Cultural Identity, 161
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88. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite Pandemos • Aphrodite, Milichia • Aphrodite, Pandemos • Aphrodite, Peitho • Aphrodite, reign of • Hermes, Aphrodite and
Found in books: Hitch (2017), Animal sacrifice in the ancient Greek world, 67, 74; Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 39, 57; Parker (2005), Polytheism and Society at Athens, 408; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 97; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 222
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89. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Pandemos • statues, of Aphrodite (Halae Aexonides)
Found in books: Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 232; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 704, 803, 863, 864
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90. None, None, nan
Tagged with subjects: • Aphrodite Hilara • Aphrodite, and Cleopatra VII • Aphrodite, at Paphos • Cleopatra VII, and Aphrodite
Found in books: Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 46, 49; Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 165
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91. None, None, nan
Tagged with subjects: • Aphrodite
Found in books: Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 182; Miller and Clay (2019), Tracking Hermes, Pursuing Mercury, 252
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92. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Synarchis of Samos
Found in books: Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 287; Williamson (2021), Urban Rituals in Sacred Landscapes in Hellenistic Asia Minor, 210
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93. None, None, nan
Tagged with subjects: • Aphrodite
Found in books: Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 74, 75; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 38
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94. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite A. at Paphos, priests of • Aphrodite A. at Paphos, statue and temple of • Euphrates (son of priestess of Aphrodite) • Mesopotamia (daughter of priestess of Aphrodite) • Tigris (son of priestess of Aphrodite)
Found in books: Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 145, 153; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 206, 208, 214, 215; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 188; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 430
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95. None, None, nan
Tagged with subjects: • Aphrodite • Aphrodite, Kythereia • Cypris
Found in books: Bernabe et al. (2013), Redefining Dionysos, 267, 440; Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 242; Pachoumi (2017), The Concepts of the Divine in the Greek Magical Papyri, 36
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